LIBRARY  OF  PRINCETON 


h'AY   1  2  2004 


THEOLOGICAL  SEMINARY 


BS2685  .L973  1840 
Luther,  Martin,  1483-1546. 
Commentary  on  Saint  Paul's 
epistle  to  the  Galatians  / 


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A   COMMENTARY 


SAINT  PAUL'S 

EPISTLE  TO  THE  GALATIANS, 

BY  MARTIN  LUTHER.  • 

TO  WHICH  ABE  PREFIXED, 

TISCHER'S   LIFE   OF   LUTHER, 

ABRIDGED: 
A  SHORT  SKETCH   OF   THE   LIFE  OF   ZUINGLE: 

AS  ALSO, 

A  DISCOURSE  ON  THE  GLORIOUS  REFORMATION, 

WITH  A  REFERENCE  TO  THE  RELATION  BETWEEN  THE    PRINCIPLES  OF  POPERY  AND 
OCR  REPUBLICAN  INSTITUTIONS, 

BY  S,    S.   SCHMUCKER,  D.  D. 

FROFESSOR  OF  THEOLOGY  IN  THE  THEOLOGICAL  SEMINARY   AT  CETTySBURO,  PA. 


PUBLISHED   BY 
SALMON    S.    MILES. 


Entered  according  to  Act  of  Congress,  in  the  year  1840,  by 
Salmon  S.  Miles, 
in  the  Office  of  the  Clerk  of  the  District  Court  of  the  Eastern  District 
of  rennsylvania.  * 


•  PHILADELPHIA: 
TKINTED  BY  KING  It  BAIRD, 

No.  D  George  street. 


CONTENTS. 


Page 

IirTRODccTioiir  to  the  Life  of  LtrTHEB • 

Tischer's  Life  of  Mahtiit  Luther  :— 

Chap.  L — Luther's  birth  and  education 25 

n. — His  determination  to  become  a  monk 27 

m.— Heis  called  to  Wittenberg 29 

IV. — He  opposes  Tetzel 33 

V. — The  further  consequences  of  his  opposition  to  Tetzel — Luther's 

journey  to  Augsburg 37 

VL — Charles  Von  Miltitz  endeavours  to  compose  the  differences. ...  39 

Vn. — ^The  actual  conimencement  of  the  Reformation  by  Luther 40 

Vin. — He  appears  at  Worms  in  the  year  1521 44 

IX.— His  abode  at  the  castle  of  Wartburg 47 

X.— He  goes  to  Wittenberg,  and  by  his  influence  quiets  some  dis- 
turbances   ^^ 

XI. — He  opposes  the  rebellious  peasants 52 

XII. — He  publicly  introduces  the  evangelical  religion  into  Saxony. . .  53 

XIII. — His  journey  to  Marburg  and  Coburg 56 

XIV. — His  doctrines  continue  to  become  more  extensively  propagated 

and  established 60 

XV. — The  residue  of  the  years  of  Luther's  Ufe  to  the  time  of  his  death 

in  1546 62 

XVI. — For  what  we  are  really  indebted  to  Luther 65 

XVII. — ^The  character  of  Luther  and  his  domestic  circumstances 71 

Sketch  of  the  Life  of  Ulkic  Zuingle 79 

Schkwckeb's  Discourse  os  the  Glorious  Reformation: — 

Admonition  to  Americans  by  Lafayette 119 

■^^j^^                       Allegiance,  oath  of,  Romish  priests  forbidden  to  take  it 116 

^^                        American  Catholic?,  innocent  of  designs  against  our  liberty 83 

Augsburg,  diet  of,  89.     Pacification  of,  in  1555 83' 

Baltimore,  suspicious  cries  for  help  heard  in  the  convent  of. 117 

Bartholomew's  Eve,  massacre  of ^^^ 

Bible,  Romish,  corrupted,  91.    Hostility  of  papists  to,  92.    The  acknow- 
ledged textbook  of  the  Protestant  religion 92 

,  Luther  providentially  finds,  88.     The  Reformation  restores  it  to  the 

world,  90.    Its  design,  90.    Duty  of  laity  to  read  it,  90.    Agent  of 

Reformation,  9 1 .    Reason  of  its  interdiction, -  •  r.  91 

3 


4  CONTENTS. 

^  Page 

Schmttcker's  Discourse  on  the  Glorious  Reformatiox,  continued: — 

Bishops,  Romish,  hostile  to  American  liberty 117 

Brownlee,  Dr.,  his  work  referred  to 102 

Calvin,  his  labours  and  character 89 

Catholic  Manual,  extract  from 99 

Cathedral,  Baltimore,  its  vaults 107 

Celibacy,  professed,  of  priests  and  nuns 95 

,  its  consequences'. 96 

of  clergy,  its  design 94 

Civil  jurisdiction,  exemption  from,  claimed  by  priests  and  nuns,  114,  &c. 

Proved  by  papal  bulls,  114.     By  St.  Ligori 115 

Confession  to  priests,  indecent  questions  proposed  to  females 99.  101 

———^— ,  its  nature  and  abuses  among  Romanists 100 

also  a  political  machine 1 00 

sometimes  used  to  enjoin  crimes 100 

Conscience,  liberty  of,  restored  by  the  Reformation 101 

,  Romanism  hostile  to  liberty  of 101.  104.  1 10 

Dens,  Peter,  his  Theology  quoted 100 

studied  by  Irish  priests 100 

Despots,  foreign,  co-operation  with  the  Romish  church 118 

England,  Bishop,  his  Jesuitic  defence  of  the  Inquisition 104 

Erasmus 87 

Europe,  its  condition  before  the  Reformation 85 

Faith  not  to  be  kept  by  Romanists  with  heretics 119 

Fears  of  Romish  priests  by  Lafayette 119 

French  priests,  confessions  of 121 

Garnet,  superior  of  the  Jesuits 93 

Greek  empire,  its  downfall .- 87 

Gregory  VII.,  his  unbounded  schemes 87 

Gunpowder  plot,  horrible  conspiracy  by  the  Jesuits 93 

Hume,  his  account  of  the  Irish  rebellion 108 

Huss 87 

Index  Expurgatorius 103 

Indulgences,  papal 95 

Inquisition,  established  and  sustained  by  the  Romish  church 104 

,  2,000,000' murdered  by  it  in  Spain 106 

,  its  different  modes  of  torture 106 

,  its  tortures  inflicted  under  ground 1 07 

Jesuits,  a  papal  standing  army 122 

Jesuit's  oath 116 

Lafayette,  his  fears  that  Romish  priests  will  destroy  American  liberty  ....   119 

hated  by  priests 123 

Laity,  Catholic,  unacquainted  with  the  designs  of  their  priests 83 

Liberal  party  before  the  Reformation Sr 

Liberty,  civil,  Romanism  inconsistent  with 114 

Ligori,  St.,  his  testimony 98 

Luther,  his  birth,  86.     Sets  up  as  Reformer 88 

Mary,  Virgin,  pretended  intercession  of 93,  94 


CONTENtS.  5 

Page 
Schmuckeh's  Discoukse  ox  the  Glorious  Refohmation,  cffn/inufcZ.- — 

Massacre  of  Protestants  in  Ireland 108 

Nantes,  edict  of,  revoked 108 

Nunneries,  their  licentious  character t 96 

,  character  of,  at  present  in  Europe 97 

Oath,  disregarded  by  popes,  113.     By  priests,  115.     By  some  papal  wit- 
nesses  • :....-.  115 

of  priests,  115.     Of  bishops,  115.     OnJesuits 116 

PeUcan 91 

Persecution  sanctioned  by  Romish  Bible 103 

opposed  by  Protestants 109 

— enjoined  by  Romish  church 103 

cost  sixty-eight  millions  of  lives 109 

Popes,  their  immoral  character 86 

depose  civil  rulers HI 

absolve  from  the  oath  of  civil  allegiance HI 

Press,  freedom  of,  suppressed  in  Catholic  countries 102 

Prostitutes  licensed  by  the  pope 97 

Priests,  political  agents  in  France 121 

may  be in  America 121 

Reformation,  its  commencement,  88.     Its  necessity  acknowledged,  87.     In 

Germany,  89.     Switzerland,  89.     Sweden,  89.     Denmark,  89.    Eng- 
land, 89,     Scotland 89 

Revolution,  the  late  French 122 

Ricci,  Scipio  de,  his  testimony  and  character 97 

Romanism  claims  superiority  over  civil  governments 110 

claims  the  right  forcibly  to  suppress  Protestants Ill 

a  system  of  politico-religious  despotism 119 

Rulers,  civil,  deposed  by  popes Ill 

Saints  worshipped  by  Papists,  93.     Character  of  some  pretended  saints. .  93 

Savonarola,  account  of 88 

Sacraments,  corruption  of. 94 

Seduction  of  females  at  confession 101 

Tetzel 88 

Theses,  ninety-five  of  Luther 88 

Votes  controlled  at  the  confessional 122 

Waldenses  persecuted 108 

Zuingle,  Ulric 89 

LcTHEii's  Preface  upon  the  Epistle  to  the  Galatiaxs 125 

The  Akgdment 1*^1 

Cojimextahy  oy  St.  Paul's  Epistle  to  the  Galatias^s 139 — 633 


a2 


*.l^ViP«*<?^ 


INTRODUCTION 


TO 


THE    LIFE   OF   MARTIN    LUTHER. 


The  sixteenth  century  was  the  most  remarkable  and  splendid  age 
of  the  world,  both  as  it  respects  the  great  and  exalted  men,  and  the 
important  events  which  it  produced.  The  most  important  of  all  events, 
which  render  the  sixteenth  century  the  most  splendid  period  since  the 
era  of  the  Saviour  of  the  world,  is  the  Reformation  to  which  that  century 
gave  birth.  Welcome  must  this  change  have  been  to  all  Germany,  a 
country  where  the  liberty  of  the  subject,  and  the  freedom  of  conscience 
seemed  to  be  at  home ;  where  liberty,  since  the  time  of  the  Romans  till 
this  very  moment,  knew  how  mightily  to  protect  her  rights  against  every 
attempt  of  tyrants,  against  the  most  subtle  artifice  of  usurpers,  and  against 
the  encroachments  of  despotism  and  oppression. 

From  Germany  proceeded  the  power  which  caused  Rome,  the  once 
proud  mistress  of  almost  the  whole  known  world,  to  tremble,  even  when 
s'he  was  at  the  zenith  of  her  potency.  And  from  Germany  also  pro- 
ceeded the  power  which  shook  the  triple  crown  of  the  most  artful 
religious  and  temporal  usurper  at  more  modern  Rome,  and  brought  her 
to  the  very  brink  of  inevitable  ruin.  In  such  a  country  as  Germany, 
darkness  could  not  long  abide,  nor  tyrants  with  impunity  long  exercise 
their  intolerable  profligacies.  It  was  in  Germany,  where  the  morning 
dawn  of  a  pure  worship  of  the  Supreme  Being,  and  of  a  wise  liberty  of 
conscience  was  destined  to  arise.  But  it  was  only  in  Italy,  a  country 
which,  in  other  respects,  was  the  seat  of  the  greatest  mental  refinement, 
where  a  burning  climate  heats  the  blood  to  the  production  of  the  wildest 
and  most  inordinate  passions ;  in  Italy,  the  mind  could  be  so  far  subdued 
and  debased,  the  feelings  of  liberty  so  far  depressed,  that  man  literally 
crept  in  the  very  dust,  and  willingly  bent  his  neck  to  the  yoke  which 
superstition  and  the  lust  of  dominion  riveted.  To  a  romantic  people, 
which,  by  a  warm  and  agreeable  atmosphere,  a  luxurious  and  ever  young 
and  ever  smiling  nature,  and  the  most  manifold  fascinations  of  art,  is 
kept  in  an  eternal  enjoyment  of  the  pleasures  of  sense,  a  religion  was 
better  suited,  whose  magnificent  pomp,  whose  abundance  of  riddles  and 
secrets  allure  the  fancy,  and  whose  doctrines  insinuate  themselves  into 
the  soul  by  means  of  forms  ingeniously  contrived  by  the  painter's  art. 

But  very  different  was  the  character  of  the  Germans.  They  breathed 
not  that  warm  and  voluptuous  air  which  inflames  the  blood ;  which  so 
powerfully  excites  man  to  the  fruition  of  the  pleasures  of  sense,  and 

7 


8  INTRODUCTION. 

which  enervates  both  the  mind  and  the  body.  The  Germans  were  not 
constantly  surrounded  by  romantic  sceneries  of  nature,  nor  did  they 
continually  behold  a  multiplicity  of  paintings,  which,  while  they  reflect 
honour  on  the  ingenuity  of  the  artist,  fetter  the  senses,  impede  the 
exercise  of  the  understanding,  and  lead  to  idolatry  and  the  loss  of  liberty. 
For  the  corruption  of  religion  is  not  the  only  evil  that  prevails  in  a 
country  presenting  so  many  objects  which  enchain  the  senses,  and 
exclude  serious  reflection,  but  the  loss  of  both  civil  and  religious  liberty 
is  the  natural  consequence  of  such  a  state  of  things.  When  man  resigns 
himself  to  the  gratification  of  his  senses,  he  has  neither  time  nor  incli- 
nation to  employ  his  reason  on  matters  of  great  moment,  nor  does  he 
really  attach  any  value  to  them,  for  instead  of  delighting  his  senses,  they 
require  that  exertion  of  reason,  which  through  want  of  an  exercise  of  the 
understanding,  becomes  painful  to  him,  and  is  consequently  soon  relin- 
quished. Wherever  this  is  the  case,  a  tyrant,  of  whatever  description, 
will  not  find  it  difficult  to  sway  the  sceptre  of  despotism  over  a  people, 
and  deprive  them  of  both  their  political  and  religious  rights.  Such  an 
evil  existed  in  Italy  in  its  fullest  extent.  But  far  otherwise  was  the 
case  in  Germany,  where,  as  before  observed,  the  enchantments  of  the 
senses  did  not  so  much  abound ;  where  matters  of  importance  received 
due  consideration ;  where  a  colder  climate  invigorated  both  the  minds 
and  the  bodies  of  its  inhabitants,  and  armed  them  with  resolution  to 
assert  their  rights.  And  it  was  consequently  in  that  country,  where  the 
usurpations  of  the  Pontiff"  of  Rome  received  a  powerful  check,  and 
where  the  wide-spread,  and  no  longer  supportable  evils  of  a  corrupt 
hierarchy,  were  sought  to  be  remedied  by  a  radical  change  of  religion. 

At  the  period  of  the  Reformation,  the  corruption  of  the  clergy,  and 
the  shameful  abuses  by  which  they  had  debased  the  holy  and  beneficent 
religion  of  Jesus  had  been  carried  to  the  utmost  extreme.  The  seduc- 
tive artifices,  preparations  and  schemes  of  the  court  of  Rome,  for  the 
purpose  of  establishing  her  supremacy,  that  she  might  domineer  over 
the  high  and  the  low,  over  kings  and  subjects  ;  that  she  might  bestow 
countries  and  nations  by  arbitrary  will ;  carry  all  gold  and  silver  to 
Rome ;  and  exercise  absolute  authority  over  the  consciences  of  men, 
and  (as  she  attempted  to  do)  even  over  heaven  ;  these  were  matters  too 
palpable  and  outrageous  not  to  excite  attention  or  to  be  any  longer  en- 
dured. The  terrible  and  corrupting  principle,  that  the  people  ought  to 
be  kept  in  a  state  of  blindness,  was  every  where  reduced  to  practice. 
The  holiness  and  infallibility  of  the  pope  were  preached  as  indispen- 
sible  articles  of  creed,  in  order  to  avoid  the  loss  of  eternal  happiness. 
The  divinity  which  was  proclaimed  was  not  a  comforter,  nor  deliverer, 
but  an  image  erected  for  the  spreading  of  terror  ;  an  idol  which  could 
not  be  appeased  by  any  other  means,  than  by  gifts  and  off'erings,  and 
the  punctual  observance  of  insipid  ceremonies  and  customs.  The  hap- 
piness of  heaven  depended  on  faith  in  the  pope  and  the  papal  church ; 
and  on  the  observance  of  such  things  as  the  selfishness  and  domineering 
spirit  of  the  clergy  prescribed.  From  the  Vatican  of  Rome,  issued  the 
terrific  flashes  of  lightning  which  accompanied  the  banns  and  anathemas 
that  were  fulminated  on  those  who  vindicated  the  freedom  of  religious 
faith,  that  sacred  right  of  man.     The  power  of  darkness,  ignorance,  and 


INTRODUCTION.  9 

superstition  governed  with  absolute  sway.  The  true  doctrines  of  Christ 
were  but  little  understood,  and  still  less  practised.  Almost  every  cler- 
gyman was  the  priest  of  superstition,  the  servant  of  sensuality,  and  the 
devotee  of  the  chase  and  of  drunkenness.  Among  a  thousand  of  them, 
there  was  hardly  one  who  either  knew  the  truth  or  was  her  friend. 
And  even  that  one,  if  perchance  he  did  exist,  was  too  timid  and  feeble ; 
too  soon  pronounced  a  heretic,  exiled  or  murdered,  to  have  it  in  his 
power  to  oppose  the  current  of  corruption  and  communicate  to  others 
his  better  knowledge  of  the  truth.  A  certain  outward  pomp,  the  ador- 
ation of  pictures,  the  marching  in  solemn  processions,  the  worship  of 
consecrated  objects,  the  reading  and  hearing  of  mass  ;  half  Latin  sermons, 
rosaries,  and  a  number  of  other  follies  ;  meritorious  deeds  as  they  were 
called,  a  blind,  slavish  attachment  to  every  thing  which  the  Romish 
church  believed ;  the  insipid  recital  of  forms  of  faith,  all  these  were 
called  the  worship  of  God.  Cloisters,  in  which  idle  monks  and 
nuns  glutonously  fed  themselves,  to  the  great  burden  of  the  community; 
where  they  wasted  their  lives  in  dreams,  and  carried  on  works  of  dark- 
ness, were  deemed  holy  edifices.  The  liberty  of  investigating  religious 
truths  was  wholly  unknown.  The  sources  of  truth  were  denied  to  the 
people,  and  the  avenues  leading  to  her  sacred  altar  were  barred.  Blind 
laymen  followed  their  blind  clerical  leaders,  and  the  light  of  truth  could 
not  be  endured  by  either. 

Since  the  twelfth  and  thirteenth  centuries,  the  Norbertines,  the  Pre- 
monstratenses,  and  afterwards,  the  vile  disciples  of  the  filthy  St.  Francis, 
of  Assisio  in  Italy,  the  faithful  servants  of  superstition  ;  and  the  base 
Dominicans,  watched  over  the  darkness  which  shrouded  the  nations. 
Having  power  on  tnlir  side,  they  barricaded  the  avenues  to  truth,  and 
brought  on  her  votaries  a  melancholy  fate.  Prodigious  was  the  increase 
of  abbeys  and  cloisters,  which  seized  on  the  fat  of  the  land,  and  con- 
sumed what  the  husbandman  had  earned  by  the  ^weat  of  his  brow. 
Of  20,000  acres  of  land,  the  cloisters  possessed  at  least  8,000  acres. 
These  monastic  lands  were  exempt  from  public  taxes,  and  yet  the  cul- 
tivators of  them  were  obliged  to  pay  taxes  for  the  occupation  of  them. 
The  canons  and  secular  priests  were  paid  by  the  peasantry  ;  and  the 
cloisters  sold  their  spiritual  livings  to  their  creatures.  Heavy  indeed 
was  the  burden  already  to  the  country  ;  but  far  more  pressing  and 
grievous  did  it  become  by  the  vast  number  of  mendicant  monks,  who 
robbed  the  husbandman  of  the  fruits  of  his  hard  labour ;  and,  with  the 
booty  thus  acquired,  built  the  most  superb  monasteries,  wherein  during 
one  half  of  the  year  they  revelled  in  luxury  ;  and  during  the  remaining 
half  year  they  travelled  about  the  country  and  made  rich  collections, 
which  they  wasted  in  every  species  of  criminal  pleasure  and  wanton- 
ness. The  collections  made  by  these  itinerant  holy  beggars,  were,  to 
the  inhabitants,  a  heavier  exaction  than  the  taxes  which  they  were 
obliged  to  pay  to  their  princes ;  those  collections  were  greater  than 
even  the  contributions  levied  by  an  enemy  from  a  conquered  country 
On  these  tours  through  a  country,  those  begging  monks  acted  in  the 
capacity  of  spies  and  bloodhounds  ;  they  eagerly  inquired  into  every 
circumstance,  to  discover  those  who  were  unfaithful  to  the  church,  and 
2 


10  INTRODUCTION. 

to  spy  out  what  the  general  icntiment  was  concerning  the  pope  and  the 
prince.  And  if  even  the  prince  was  not  according  to  their  wishes,  suf- 
ficiently submissive  and  slavish  to  the  priests,  they  preached  to  the 
people  disloyalty  to  him.  But  they  were  not  merely  burdens  and 
traitors  to  their  country  ;  but  they  were  also  addicted  to  the  grossest 
vices  and  sensuality,  and  were  corrupters  of  the  public  morals.  In 
their  passage  through  a  country,  they  cooled  the  libidinous  ardour, 
which  in  the  lap  of  luxury  they  had  cherished  during  one  half  of  the 
year,  and  debauched  married  women  and  virgins.  By  soliciting  a  com- 
pliance with  their  lustful  desires  under  the  cloak  of  religion,  and  by 
making  promises  of  absolution,  even  innocence,  fortified  by  the  strongest 
sentiments  of  honour  and  conjugal  fidelity,  fell  a  prey  to  those  wan- 
dering pious  debauchees.  In  tlie  very  cloisters  so  much  discord  pre- 
vailed, and  such  gross  indecencies  were  carried  on  by  the  monks  and 
nuns,  that  it  is  impossible  without  blushing  to  relate  them.  Their  lewd 
and  vicious  practices  were  so  notorious  and  universally  known,  that  they 
were  no  longer  a  novelty,  and  had  ceased  to  be  topics  of  conversation. 
The  cloisters  often  contended  with  the  public  brothels  for  the  prize  of 
superiority  in  acts  of  lewdness.  The  instruction  given  in  schools, 
consisted  in  nothing  more  than  in  teaching  the  ave  Maria,  rosaries,  and, 
at  the  utmost,  reading  and  writing.  But  the  infusion  of  sensible  and 
moral  ideas  into  the  minds  of  youth,  was  absolutely  forbidden  to  their 
instructers,  and  considered  as  a  sin  meriting  the  punishment  of  death. 
To  the  monks  was  assigned  the  superintendency  of  the  whole  business 
of  schools.  Whoever  reads  the  records  of  the  monastic  archives,  will 
be  astonished  at  the  vast  number  of  prosecutions  which  he  will  therein 
find  to  have  been  instituted  against  many  of  tlw  monks,  at  the  com- 
plaints preferred  against  them  by  the  inhabitants  of  places,  who  often 
had  been  obliged  to  have  recourse  to  such  an  alternative.  There  we 
find  the  one  accusec\  of  having  seduced  and  debauched  another  man's 
wife,  a  single  woman,  or  a  nun  ;  another,  because  he  has  read  forbidden 
books  ;  another,  for  his  disobedience  to  the  pope  and  papal  church  ;  an- 
other, for  his  non-conformity  to  the  discipline  of  the  church.  The  evil 
must  indeed  have  been  very  great,  when  it  was  found  necessary,  in  order 
to  deter  them  from  any  more  making  suggestions  of  a  lasf,ivious  nature 
to  females,  even  at  the  confessionary,  to  threaten  them  with  the  punish- 
ment of  a  physical  disability  to  pursue  their  unchaste  practices.  A  cer- 
tain monk,  named  John  Schiphower,  made  the  following  bitter  complaint 
concerning  the  ignorance  and  immoral  behaviour  of  the  monks  of  his 
time  :  "  They  are  hardly  able,"  he  says,  "  without  confusion  to  sing  the 
requiem,  and  yet,  like  horned  cattle,  they  rear  themselves  up,  and  un- 
dertake to  oppose  learned  men,  and  continuing  in  their  asses'  behaviour, 
still  think  themselves  to  be  men  of  consequence.  Let  the  bishops  an- 
swer for  it,  who  intrust  to  such  people  the  pasturing  of  the  flock  of 
Christ.  It  is  only  after  being  taught  by  experience,  that  a  person  can 
be  brought  to  believe  with  what  errors  and  fables  the  sermons  abound 
which  they  preach  to  the  people.  The  manner  in  which  they  lead  their 
lives  is  equally  objectionable.  They  much  better  understand  how  to 
draw  liquor  from  goblets,  than  information  from  books.     With  drinking 


INTRODUCTION.  If 

and  carousing  companions,  they  sit  in  taverns ;  carry  on  gaming  and 
illicit  amours,  and  daily  intoxicate  themselves.  And  these  are — priests  ! 
they  are  indeed  so  called :  but  they  are — asses  !" 

One  of  the  worst  abuses  of  Christianity  corrupted  by  popery,  at  that 
time,  was  the  doctrine  of  indulgences.  At  Romp,  a  certain  fundamental 
principle  of  the  papal  church  was  established  and  introduced  among  the 
catholics,  th^t  the  successors  of  St.  Peter,  as  vicegerents  of  Christ  on 
earth,  and  keepers  of  the  immensely  rich  treasure  of  the  infinite  merits 
of  Christ  and  all  the  saints,  from  the  holy  St.  Ursula,  together  with  the 
eleven  thousand  virgins,  down  to  the  very  last  canonized  mendicant 
monk,  had  the  power  of  distributing  this  treasure  according  to  the  wants 
of  each  individual,  and  of  thus  rendering  absolution  effectual  to  every 
one  who  was  guilty  of  sin.  Every  species  of  sin  was  forgiven  accord- 
ing to  a  certain  tax  imposed  on  consideration  of  such  pardon ;  and  by 
this  means,  the  money  of  Europe  flowed  into  the  coffers  of  the  pontiff". 
At  first  the  popes  presumed  to  do  no  more  than  to  remit  barely  the  tem- 
poral punishments,  which  the  canonical  laws  annexed  to  sins  of  a  cer- 
tain description.  At  length  they  extended  their  judicial  power  beyond 
the  confines  of  the  grave  also,  and  forgave  or  mitigated  punishments  to 
be  received  even  after  death,  however,  always  in  proportion  to  the 
amount  of  money  paid  for  such  pardons  or  mitigations  of  punishment. 
The  papal  emissaries  traversed  every  part  of  Germany  with  their  indul- 
gences, and  were  received  with  extraordinary  demonstrations  of  respect. 
The  following  circumstance  may  serve  as  an  example  of  the  honour 
which,  on  such  occasions,  was  shown  to  them.  At  the  commencement 
of  the  fifteenth  century,  Cardinal  Raymundus  travelled  through  Germa- 
ny, by  consent  of  the  emperor,  and  in  the  summer  of  1502  arrived  at 
Bremen.  He  was  met  by  the  archbishop  at  the  gate  of  the  city,  where 
a  procession  was  formed  on  the  occasion,  and,  with  burning  tapers, 
monstrances,  and  songs,  the  holy  cardinal  was  conducted  into  the  city. 
The  streets  were  strewed  Avith  grass  ;  the  houses  were  hung  with  gold 
embroidered  Flemish  wares  and  tapestry,  and  decorated  with  green  twigs 
from  the  trees.  All  the  bells  were  rung,  and  the  musicians  of  the  city 
played  in  concert,  with  posaunes,  trumpets,  French-horns,  clarionets, 
and  flutes.  And  although  the  cardinal  did  not  set  a  high  price  on  his  holy 
commodity,  for  a  person  might,  for  twelve  to  eighteen  groats,  purchase 
a  letter  of  indulgence,  yet  in  Bremen  he  collected  the  sum  of  six  thou- 
sand seven  hundred  and  forty  Rhenish  gilders,  a  great  sum  for  that  time. 
Emissaries  of  that  description  were  also  at  Achen,  Cologna,  Wesel, 
Frankfort,  and,  in  short,  all  the  cities  of  Germany.  Hitherto,  at  the 
distribution  of  such  indulgences,  the  absolving  penance  and  confession 
of  sins  was  a  matter  which  necessarily  preceded  the  granting  of  indul- 
gences. But  inasmuch  as  the  required  confession  of  sins  deterred  many 
a  one  from  purchasing  a  letter  of  indulgence,  the  monk  named  Tetzel, 
soon  afterwards  made  his  appearance,  and  without  imposing  such  a 
condition,  offered  his  wares  for  sale. 

But  if  we  have  reasons  to  be  astonished  at  the  superstition  of  that 
people,  and  the  base  impositions  practised  on  them  by  the  Romish 
church,  in  times  which  preceded  the  reformation,  what  shall  we  say, 
when  in  these  modern  and  much  boasted  enlightened  times,  after  having 


12  INTRODUCTION. 

enjoyed  the  glorious  light  of  that  reformation,  a  portion  of  mankind  are 
still  superstitious  enough  to  be  the  willing  dupes  of  such  deceptions. 
For  a  proof  of  this,  we  need  only  to  advert  to  a  late  circumstance  in  re- 
gard to  indulgences.  The  pope's  legate  in  France,  Cardinal  Caprara, 
as  lately  as  the  year  1802,  in  a  very  lively  manner  reminded  us  Protest- 
ants of  this  almost  forgotten  papal  indulgence.  In  his  proclamation  of 
the  9lh  of  April,  in  the  same  year,  by  which,  in  the  nam^of  the  pope, 
he  grants  absolution,  the  following  is  mentioned  among  other  things : 
"  The  pope  opens  to  you  all  spiritual  treasures,  of  which  the  Supreme 
Being  (!  !  !)  has  appointed  him  the  giver  and  dispensator.  By  virtue, 
therefore,  of  the  apostolical  power,  we  proclaim  to  you  the  absolution  in 
the  form  of  a  jubilee,  which  his  holiness  has  been  pleased  to  appoint 
for  the  Catholics  generally  who  inhabit  the  extensive  territory  of  the 
French  republic.  The  granting  of  absolution  shall  last  thirty  days. 
During  these  days,  the  holy  father,  in  the  name  of  the  Lord,  (in  the 
name  of  the  Lord !  !  !)  grants  absolution  and  full  forgiveness  of  all  sins, 
after  the  manner  in  which,  in  the  years  of  jubilee,  it  is  granted,  to  all 
persons  believing  in  Jesus  Christ,  who,  with  devotion  of  heart,  after  the 
reception  of  the  holy  sacrament,  will  visit  those  churches  which  the 
archbishop,  bishop,  &c.  &c.,  shall  point  out  for  each  diocese.  The 
faithful  are  at  liberty  to  choose  what  clergyman  they  please  to  whom 
they  will  confess  their  sins,"  &-c.  Do  not  such  declarations  throw  us 
back  again  to  the  sixteenth  century,  when  the  reformation  commenced  ? 

We  Avill  now  return  from  this  digression,  to  the  period  when  Tetzel 
unconditionally  offered  for  sale  his  letters  of  indulgence. 

But  further  than  this,  shamelessness  could  not  proceed ;  to  a  higher 
degree  superstition  could  not  rise  ;  nor  could  the  latter  escape  an  attack. 
The  inconsistent,  unchristian,  insipid  nature  of  the  Romish  mode  of 
divine  worship;  the  frauds  practised  by  the  priests,  and  the  stupid 
power  of  the  monks,  must  necessarily  have  been  perceived  in  their  true 
appearance,  and  acknowledged  in  regard  to  their  sad  operations  and 
dreadful  consequences.  The  free  opinions  and  more  correct  ideas, 
which  long  before  already  had  been  expressed  by  the  Waldenses  and 
Wicklifites,  by  the  Hussites,  the  Taborites,  and  the  Bohemian  brethren, 
now  found  a  genial  soil.  John  Huss  and  Hieronimus  of  Prague,  who 
at  Costnitz,  in  the  year  1414,  contrary  to  the  safe-conduct  granted  to 
them  by  the  Emperor  Sigismund,  were  burned,  had  already  sown  seed 
which  now  began  to  vegetate.  Hieronimus  Savanacla  had  already  been 
the  forerunner  of  the  reformers.  Out  of  the  school  of  the  excellent 
Alexander  Hagius  of  Deventer,  came  Desiderius  Erasmus,  Herman 
Buschius,  and  several  other  learned  men,  who  possessed  good  and  clear 
heads,  and  courageous  and  noble  hearts.  Their  light  spread  itself 
abroad  over  the  plains  of  Germany,  like  the  raj's  of  an  enlivening  ver- 
nal sun,  which  rises  to  awaken  blossoms,  and  to  ripen  the  fruits  of  the 
earth.  To  the  arts  and  sciences  they  communicated  new  life,  and  laid 
the  foundation  for  better  information,  and  a  more  correct  knowledge  of 
reliofion.  It  was  now  that  the  voice  of  truth  caused  herself  to  be  more 
loudly  heard.  The  auspicious  period  had  arrived,  when  truth  again  re- 
lumed from  heaven  to  earth.  Luther,  at  Wittenbertr,  in  Saxoiiv.  and 
Zwingle,  at  Einsiedel,  in  Switzerland,  made  their  appearance.     Those 


INTRODUCTION.  13 

men  spoke,  and  suddenly  was  the  voice  of  discontent  against  the  Catho- 
lics universally  heard.     The  Reformation  commenced. 

At  this  critical  time,  it  was  a  most  fortunate  circumstance  for  Ger- 
many, that  her  princes  were  not  voluptuaries,  that  they  were  not  aban- 
doned villains.  They  needed  not  the  foul  indulgences  of  priests  to  heal 
their  wounded,  terrified  consciences  ;  they  needed  not  the  eulogiums  of 
the  base,  in  order  to  cover  their  scandalous  deeds.  It  was  lucky  for 
Germany  that  her  counts,  princes,  dukes,  and  archdukes,  were  not 
giddy-brained  grandees  ;  that  they  did  not  merely  laugh  at  the  absurd 
frauds  committed  by  the  priests,  as  did  formerly  the  considerate  heads 
at  the  court  of  Charles  the  Bald.  No,  they  took  the  matter  into  more 
serious  consideration,  and  called  vices  by  their  proper  names.  They 
used  their  utmost  endeavours  to  restrain  the  levity,  the  folly,  and  the 
scandalous  practice  of  duping  mankind.  They  did  not  shut  their  ears 
to  the  complaints  of  the  oppressed,  nor  to  the  voice  of  truth.  The 
princely  table  had  not  disqualified  them  to  reflect  on  truth  and  error,  as 
it  had  so  many  enervated  princes.  Wine,  the  chase,  and  voluptuousness 
had  no  fettering  charms  for  them ;  nor  could  the  artifice  of  the  monks 
render  them  the  slaves  of  the  priests.  Almost  all  electors,  dukes,  and 
other  princes,  declared  themselves  to  be  in  favour  of  the  Reformation. 
Many  of  them  were  the  most  confidential  friends  of  Luther,  Zwingle, 
Melancthon,  Oecolampadius,  and  other  learned  reformers,  with  whom 
those  princes  carried  on  epistolary  correspondences,  and  consulted  the 
reformers  as  to  the  best  means  of  introducing  the  Reformation  into  their 
own  dominions.  In  almost  every  place,  this  important  religious  change 
was  eagerly  adopted.  In  the  natural  world,  it  is  necessary  only  that 
the  gradually  collected  inflammable  matter  should  be  touched,  and  an 
earthquake,  or  lightning  and  thunder,  instantaneously  burst  forth,  which 
cause  the  most  mighty  and  dreadful  convulsions  in  the  frame  of  nature : 
And  such  was  likewise  the  case  with  regard  to  the  Reformation.  From 
Wittenberg  and  Switzerland  came  the  powerful  shock,  which  caused  a 
general  agitation.  Eagerly  did  men  avail  themselves  of  the  rays  of 
light  which  every  where  beamed  forth.  The  world  was  prepared  for  this 
event,  and  in  some  parts  of  it  the  explosion  occasioned  great  convulsions. 

It  was  only  the  house  of  Austria  which  at  this  eventful  period  re- 
mained the  faithful  adherent  to  the  pope,  and  the  subservient  pimp  of 
superstition.  Indescribable  was  the  misery  which  that  house  brought 
upon  all  Germany,  and  millions  of  Germans  did  she  murder  to  stop  the 
progress  of  truth;  to  protect  blessed  ignorance  and  stupidity;  to  exer- 
cise the  most  shameful  and  oppressive  tyranny,  and  to  favour  the  priest- 
hood and  its  vile  deceptions.  The  Romish  clergy  had  always  been  the 
prop  of  despotism.  The  captivity  of  the  human  mind  tended  to  the 
increase  and  aggrandizement  of  the  power  of  princes ;  and  we  have 
seen,  that,  like  the  Roman  clergy,  they  reaped  advantages  from  the  im 
becility  of  men's  minds,  and  from  a  prevalence  of  sensuality. 

Religion  has  but  too  often  and  too  successfully  been  used  as  a  neces- 
sary and  precious  instrument  with  which  to  facilitate  the  oppression  of 
the  subject.  And  a  blind  submission  to  tj^rannical  power  likewise  pre- 
pares the  minds  of  men  for  a  blind,  convenient  religious  creed;  and  witii 
usury  does  the  hierarchy  return  her  services  to  despotism.    The  bishops 

B 


t4  INTRODUCTION. 

and  prelates  were  zealous  procurators  of  majesty,  and  were  always  ready 
to  sacrifice  the  interest  of  the  subject  to  the  benefit  of  the  church.  It 
was  a  happy  circumstance  for  Germany,  that  at  the  commencement  of 
the  Reformation,  there  sat  men  on  the  imperial  tlirone,  who  neither 
lacked  for  talents,  nor  submitted  entirely  to  the  mandates  of  the  pope. 
At  the  beginning  of  this  momentous  crisis  of  religious  affairs,  Maximilian 
wore  the  imperial  crown.  This  prince,  after  having  been  cured  of  some 
natural  infirmities,  which  probably  originated  in  a  bad  education,  was  at 
length  found  to  unite  in  himself  very  great  talents.  His  education  had 
been  neglected  through  the  avarice  and  indolence  of  his  imperial  father, 
Frederick  the  III.,  and,  until  the  tenth  year  of  his  age,  he  was^considered 
to  be  very  stupid  and  simple,  but  he  was  soon  after  admired  as  the 
wonder  of  the  age  in  which  he  lived.  He  was  master  of  several  lan- 
guages, wrote  and  spoke  them  fluently ;  he  was  at  first  brave  and  active, 
and,  in  short,  discovered  qualities  which  procured  him  great  respect. 
He  married  the  most  wealthy  princess  of  his  time,  Maria,  the  only 
heiress  of  Charles  the  Brave,  of  Burgundy.  With  her  he  received  the 
seventeen  United  Provinces  of  the  Netherlands,  and  laid  the  foundation 
of  the  formidable  power  of  the  house  of  Austria.  Maximilian  had 
from  the  Netherlanders  learned  what  men  dare  to  risk  in  behalf  of  a 
good  cause,  and  with  what  invincible  courage  they  contend  for  their 
noblest  rights.  The  injuries  which  Maximilian  had  done  to  the  political 
constitution  of  these  Netherlanders,  to  such  a  degree  roused  their  re- 
publican spirit,  that  they  sought  to  get  his  person  into  their  power,  and 
in  this  attempt  they  succeeded  at  Bruges,  where  for  ten  weeks  they 
kept  him  confined  as  a  prisoner  in  the  castle  at  that  place,  and  before 
his  face  executed  some  of  his  principal  ministers  of  stale. 

Maximilian  undertook  nothing  against  the  reformers.  He  saw  the 
gigantic  fall  of  the  clergy,  and  became  sensible  of  the  necessity  of  an 
entire  change  in  the  church.  His  love  of  the  chase  prevented  him  from 
doing  more  towards  it  than  he  did,  and  he  died  with  the  following 
declaration:  "  If  God  does  not  provide  better  for  poor  Christianity  than 
I,  wretched  chamois  hunter,  and  the  sottish  Julius  at  Rome,  then  will 
she  be  in  a  truly  forlorn  condition."  Already  the  conclave  at  Rome 
trembled,  and  perceived  its  inevitable  fall  hastening  on,  when  the  Ger- 
man princes  chose  for  their  emperor,  Frederick  the  Wise,  Elector  of 
Saxony.  But  when  Frederick  refused  to  accept  of  the  imperial  crown, 
and  in  his  stead,  the  nephew  of  Maximilian,  Charles  V.,  was,  in  the 
year  1519,  through  the  mediation  of  this  Elector  of  Saxony,  chosen 
emperor,  the  hopes  of  the  papal  conclave  were  revived,  and  the  pontiff 
collected  the  whole  force  of  his  influence  to  persuade  the  newly  elected 
emperor,  that  pious  offspring  from  the  house  of  Austria,  to  assist  in  the 
pious  work  of  exterminating  the  heretics.  The  most  terrible  principles, 
the  basest  artifices,  accompanying  the  most  unconscientious  promises, 
and  the  most  cunning  devices  of  every  kind,  calculated  to  excite  the 
emperor  to  a  war  against  the  Protestants,  were  industriously  applied. 
Charles  V.  was  indisputably  the  most  powerful  prince  of  that  period, 
and  no  power  in  Europe  dared  to  enter  into  a  war  witli  him.  He  was, 
according  to  the  presentiment  entertained  by  the  German  princes,  the 
instrument  for  the  accomplishment  of  all  the  evils  and  indescribable 


INTRODUCTION.  15 

miseries  which  the  odious  house  of  Austria  would  bring  on  the  most 
flourishing  countries  and  empires. 

This  dangerous  preponderance  of  power  naturally  awakened  the  sus- 
picions which  always  accompany  a  sense  of  feebleness.  Never  did  the 
German  princes  evince  more  sensibility  to  preserve  inviolate  their 
political  constitution,  never  did  they  entertain  more  serious  doubts  con- 
cerning the  prerogatives  of  the  emperor,  and  never  did  they  propose 
more  precautionary  articles  to  be  introduced  into  the  act  of  capitulation 
to  be  signed  by  the  candidate  for  the  imperial  dignity,  previously  to  his 
election,  than  at  this  critical  time.  A  long  consultation  was  held  at 
Achen,  concerning  the  means  by  which  the  German  constitution  might 
be  preserved  inviolate  against  so  menacing  a  power.  At  length  a  fun- 
'  damental  principle  was  laid  before  the  emperor,  which  he  subscribed, 
and  which  became  a  precedent  for  all  treaties ;  and  although  this  funda- 
mental principle  was  afterwards  extended  and  made  more  definite,  yet 
it  was  by  every  successively  elected  emperor  acknowledged  in  the  name 
of  the  German  empire.  These  articles,  to  be  subscribed  by  every 
newly  elected  emperor,  are  known  and  distinguished  by  the  title  of 
^^Capitulation  of  Election."  In  consequence  of  these  proceedings, 
Charles  was,  on  the  23d  of  October,  in  the  year  1520,  with  the  greatest 
splendour  and  pomp,  crowned  emperor  at  the  city  of  Achen.  The 
sweet  intoxication  of- a  monarch,  who  is  surprised  by  his  investiture 
with  the  greatest  power;  the  joyful  giddiness  which  in  many  others,  in 
similar  situations,  opens  the  soul  to  every  soft  sensation,  and  from  which 
mankind  have  gained  many  beneficial  institutions,  in  Charles,  however, 
took  a  different  turn,  and  inclined  him  to  a  melancholy  side.  He  indeed 
interested  himself  in  behalf  of  religion,  yet  not  because  he  knew  and 
respected  her,  but  because  she  was  actively  employed  in  promoting  his 
own  interest.  For  the  sake  of  defending  certain  dogmas,  he  caused 
fire  and  sword  furiously  to  rage  against  thousands  of  victims,  while  he 
himself,  in  the  person  of  the  pope,  derided  the  very  principles  for  which 
he  sacrificed  so  much  human  blood.  He  indeed  possessed  a  strong  mind, 
but  so  much  worse  a  man  he  was.     He  was  deliberately  a  barbarian. 

But  the  other  German  princes  possessed  more  exalted  minds.  Al- 
though the  splendid  military  achievements  of  Charles  eclipsed  the  fame 
of  many  of  these  princes,  who  may  justly  be  ranked  among  the  noblest 
characters  described  in  history  ;  yet  the  more  quiet  and  less  renowned 
deeds  more  sensibly  touch  our  hearts ;  and  in  the  sequel  their  actions 
procured  greater  blessings.  In  their  hearts  those  princes  gave  huzzas 
of  approbation  to  the  bold  exertions  of  Luther,  Zvvingle,  Melancthon 
and  Oecolampadius,  to  overthrow  the  empire  of  ignorance.  Eagerly 
did  they  read  the  writings  of  these  eminent  men,  which  at  that  time 
excited  much  attention,  and  which  in  a  condensed  brevity  contained  the 
principal  articles  of  the  Christian  doctrines,  expressed  with  extraordi- 
nary clearness,  and  in  beautiful  language.  Those  reformers  with  equal 
civility  and  dignity,  Avith  equal  gentleness  and  energy,  requested  the 
best  geniuses  of  Europe  to  enter  into  an  investigation  of  the  truth.  In 
their  respective  countries,  the  Reformers  actually  went  to  work,  took 
hold  of  the  matter  where  it  was  necessary  to  be  taken  hold  of,  reformed 
the  clergy,  gave  to  the  external  worship  of  God  a  regulauon  suited  to 


16  INTRODUCTION. 

the  new  doctrines  ;   every  where  selected  and  ordained  such  capable 
men  preachers,  as  had  adopted  the  rational  religion  ;  dismissed  former 
preachers  who  refused  to  accept  of  such  doctrines  ;  drove  the  monks 
and  nuns  out  of  their  cloisters,  and  sequestered  their  revenues.     In  all 
cities  and  villages  ;  in  every  corner  of  Germany,  the  doctrines  spread 
by  the  reformers,  were  heard  to  be  preached,  and  the  German  hymns 
which  they  composed  were  sung,  and  substituted  in  the  room  of  the 
unintelligible  Latin  jargon.     The  doctrines  of  good  works  as  they  were 
called  ;  such  as  pilgrimages,  rosaries,  the  singing  of  the  Ave  Maria,  of 
hearing  mass,  of  purgatory,  invoking  the  saints,  &,c.  &c.;  all  these  were 
examined  and  rejected.     The  laymen  were  assured  of  the  use  of  the 
cup  at  the  communion.      The  reformers    also  contended   against  the 
doctrine  of  transubstantiation,  or  the  change  of  the  sacramental  bread* 
and  wine  into  Christ's  real  body  and  blood.     And  they  finally  denied 
that  the  chief  bishop,  or  pontiff  of  Rome,  was  entitled  to  the  highest 
power  in  the  church.     The  whole  institution  of  the  monks,  and  the 
celibacy  of  the  spiritual  orders,  appeared  to  them  as  a  purposely  insti- 
tuted bulwark,  erected  for  the  defence  of  the  priesthood,  and  the  pre- 
servation of  ignorance  and  superstition.     An  entire  change  of  the  whole 
ecclesiastical  constitution  was  therefore  unavoidable.     Confiding  in  the 
goodness  of  their  cause,  the  public  opinion,  and   the  support  of  the 
princes,  many  preachers  now  ventured  openly  to  preach  against  monkery, 
and  to  challenge  the  monks  to  public  disputations.     But  among  the 
whole  multitude  of  monks  there  were  very  few  who  ventured  so  much 
as  even  to  come  into  their  sight.     This  was  a  great  triumph  indeed  for 
the  new  doctrines ;  and  the  victory  obtained  by  the  reformers  over  the 
monks,  was  loudly   praised   by  the  public.     "  The  monks,"  for  thus 
the  sermons  at  that  time  usually  commenced,  "  flee  before  the  light. 
Every  one  longs  for  the  new  doctrines  !     So  be  it  then  !     May  the 
light  of  the  new  doctrines  be  kindled  to  our  fellow-citizens ;  may  the 
superstition,  the  errors,  and  the  follies  of  the  monks  be  unveiled,"  &c. 
After  this  manner  did  the  advocates  of  reform  loudly  preach  ;  and  joy- 
fully did  the  congregations  accompany  the   sermons  with  the  singing 
of  German  hymns.     But  what  laid  the  most  solid  foundation   for  the 
new  religious  principles,  was  the  circumstance  of  the  continually  in- 
creasing and  generally  diffused  acquaintance  with  that  fountain  of  know- 
ledge, the  religion  of  Jesus,  produced  by  Luther's  translation  of  the 
Bible  into  the  German  language.     When  this  task  was  accomplished, 
then  free  access  to  the  scriptures,  that  source  of  light  and  knowledge, 
was  opened  to  all  orders  of  society,  from  the  highest  to  the  lowest. 

The  more  light  the  hearers  received  from  the  sermons  preached 
according  to  the  new  doctrines,  the  more  was  the  wrath  of  the  monks 
and  their  adherents  inflamed.  As  during  a  violent  thunder  storm,  gusts 
of  wind,  lightning,  and  peals  of  thunder  succeed  each  other  in  rapid 
succession ;  so  did  tlie  triple  crowned  primate  of  the  church  thunder 
from  the  Vatican  at  Rome  ;  so  did  he  in  terrible  wrath  hurl  down  his 
thunder  bolts,  his  banns  and  his  anathemas  upon  the  reformers,  their 
friends  and  adherents  ;  but  all  in  vain.  Those  fulminations  and  curses 
of  excommunication  were  at  length  so  little  heeded,  that  the  papers 
which  proclaimed  them  were  publicly  burned.     The  power  and  inter- 


INTRODUCTION.  17 

ference  of  the  emperor  were  now  demanded  to  punish  the  disobedience 
and  impiety  of  the  heretics.  For  this  purpose,  a  solemn  diet  was  ap- 
pointed to  be  held  at  the  city  of  Worms,  whither  Luther  was  cited  to 
answer  for  his  conduct.  Men  trembled  at  the  approaching  fate  of  this 
courageous  man ;  and"  thought  that  they  already  saw  fulfilled  in  him, 
what  one  hundred  years  before  had,  at  Cosenitz,  been  done  to  John 
Huss,  and  Hieronymus  of  Prague.  The  friends  of  Luther  endeavoured 
to  dissuade  him  from  going  to  Worms.  "  And  even  if,"  was  the  lan- 
guage of  that  great  man,  "  and  even  if  there  were  as  many  devils  in  that 
city,  as  there  are  tiles  on  the  roofs  of  the  houses  therein,  yet  will  I  go 
there."  Luther  undauntedly  appeared  at  the  diet,  with  a  Bible  under 
his  arm  ;  and  so  forcibly  and  truly  did  he  vindicate  both  himself  and  his 
tenets,  that  no  one  could  refute  him.  But  notwithstanding  this,  the 
emperor  demanded  from  him  a  recantation  of  the  doctrines  which  he 
had  taught ;  and  when  Luther  refuse  to  comply  with  this  demand,  he 
was  indeed  permitted  in  safety  to  depart ;  but  yet  it  was  declared  by 
the  diet,  that  the  act  of  outlawry  which  had  been  passed  against  him 
was  still  in  force.  Perhaps  a  fate  similar  to  that  of  Huss  would  have 
befallen  him,  if  the  emperor  had  not  promised  him  personal  safety. 
The  Elector  of  Saxony  then  took  the  anathematized  Luther  under  his 
protection,  and  assigned  to  him  as  a  secure  retreat,  the  castle  of  Wart- 
burg  in  Thuringia,  where  he  employed  himself  in  the  translation  of  the 
Bible. 

It  was  now  that  the  blessed  work  of  the  Reformation  had  almost 
taken  an  unfavourable  turn.  As  the  true  object  of  this  religious  change 
was  by  many  misunderstood,  and  erroneously  interpreted,  the  change 
produced  a  violent  fermentation  in  the  heads  of  the  peasants.  Thomas 
Muentzer,  combined  with  Storch  and  Steubner,  in  the  year  1524,  excited 
the  famous  peasants'  war  in  Suabia,  Franconia,  and  other  parts  of  Ger- 
many. Each  of  them  in  his  own  way  contributed  to  bring  about  this 
war;  and  their  three  different  plans,  according  to  previous  concert, 
ended  in  the  accomplishment  of  their  object.  Storch  was  ignorant,  and 
therefore  boasted  of  his  having  received  a  divine  revelation.  Steubner 
was  learned,  and  hence  he  abused  the  Bible.  Muentzer  was  neither 
Ignorant  nor  learned,  but  on  that  account  audacious  and  violent.  The 
dam  which  for  so  many  centuries  had  obstructed  the  human  under- 
standing from  its  attainment  to  truth,  was  now  too  suddenly  removed 
for  the  rushing  torrent  not  to  deviate  from  its  natural  and  accus- 
tomed channel.  The  revived  spirit  of  freedom  and  inquiry,  which 
ought  to  have  remained  within  the  limits  of  religious  questions,  now 
began  to  examine  the  political  rights  of  kings  and  other  princes.  Al- 
though at  first,  nothing  more  had  been  intended  than  to  break  asunder 
the  iron  fetters  of  religious  despotism,  it  was  at  length  resolved  also  to 
dissolve  the  most  just  and  necessary  bonds  by  which  civil  society  is 
connected  together.  The  sacred  writings  which  then  were  in  general 
circulation,  were  used  to  supply  so  much  poison  to  the  wildest  fanati- 
cism, as  light  and  aliment  to  the  love  of  truth.  The  good  cause  had 
chosen  the  bad  way  of  rebellion ;  and  now  ensued  what  always  ensue, 
as  long  as  human  nature  remains  the  same.  The  reformers  had  zeal- 
ously opposed  the  adoration  of  saints.     Every  audacious  thief  therefore,. 

3  B  2 


18  INTRODUCTION. 

who  had  broken  into  churches  and  cloisters,  and  robbed  their  altars, 
was  called  one  of  the  reformed.  Faction,  the  spirit  of  plunder  ;  fanati- 
cism, and  disorderly  beiiaviour  of  every  kind,  assumed  the  colours  of 
the  Reformation,  as  their  common  banner.  The  most  monstrous  male- 
factors, before  their  judges,  acknowledged  themselves  to  belong  to  the 
new  sect.  The  Reformers  had  sunk  the  Roman  bishops  to  the  level 
of  fallible  humanity.  But  a  desperate  banditti,  excited  by  hunger,  now 
wished  to  destroy  all  difference  of  rank.  Violent  were  the  speeches 
which  Thomas  Muentzer  delivered  to  the  people  ;  however  the  accusa- 
tion which  he  made  against  the  princes  of  those  times,  were  according 
to  the  evidence  furnished  by  contemporaneous  writers,  and  by  Luther 
himself,  but  too  well  grounded.  "  They  are  called,"  thus  Muentzer 
spoke  to  the  people,  "  they  are  called  princes  and  gracious  lords  ;  but 
they  are  in  reality  nothing  but  tyrants  and  bloodhounds,  who  disregard 
and  despise  you  :  who  exhaust  you  by  assessments  and  grievous  exac- 
tions, and  suck  you  out  to  your  very  bones  ;  and  who  afterwards  lavishly 
squander  your  sweat  and  blood  in  the  perpetration  of  scandalous  sins  ; 
in  the  exhibition  of  pomp,  and  in  the  enjoyment  of  voluptuous  pleasures." 
But,  alas  !  the  consequence  of  all  this  was,  that  a  thousand  peasants  fell 
victims  to  the  fury  and  treachery  of  their  oppressors.  No  one  is  more 
inhuman,  nor  more  irreconcileable  than  the  tyrant  is  to  him  who  has 
made  an  unsuccessful  attempt  to  throw  ofl*  his  galling  yoke.  That  the 
Reformation  might  not  be  injured  by  these  unfortunate  disturbances,  all 
her  friends  united  their  utmost  endeavours  to  quell  the  insurrection. 
Luther  himself  declared  this  tumult  to  be  a  work  of  the  devil,  who  in 
order  to  impede  the  progress  of  the  Reformation,  which  destroyed  his 
own,  and  the  pope's  kingdom,  had  set  on  foot  this  rebellion  through  the 
instrumentality  of  evangelical  brethren  and  preachers  of  the  faith.  Better 
princes  were  sensible  that  the  blame  of  the  civil  war  was  not  to  be 
attributed  to  the  peasants,  but  to  those  who  continually  imposed  on 
them  new  and  oppressive  burdens.  Philip,  liandgrave  of  Hesse,  when 
he  marched  against  the  rebellious  peasants,  was  candid  enough  to  ac- 
knowledge, that  he  would  excuse  neither  his  own  faults,  nor  those  of 
other  princes ;  because  no  faults  could  be  amended,  as  long  as  men 
were  unwilling  to  confess  them.  The  Suabians,  Franconians,  Hessians, 
Thuringians,  Alsacers,  Lorrainers,  and  Palatines,  sought  to  be  freed 
from  their  grievances ;  and  to  this  end  drew  up  the  following  bill  of 
rights  :  "  1.  That  they  would  themselves  choose  their  own  clergymen  ; 
2.  That  they  would  wish  to  have  the  tithes  which  had  hitherto  belonged 
to  their  princes  or  the  state,  to  be  applied  to  the  best  interests  of  the 
country,  or  to  the  relief  of  the  poor ;  3.  That  they  would  no  longer 
submit  to  be  the  properly  of  their  princes  ;  4.  That  those  chase-grounds, 
lisheries,  forests,  and  common  lands,  which  the  powerful  had  unjustly 
appropriated  to  themselves,  should  be  restored  for  common  use  ;  5.  That 
they  would  no  longer  suffer  new  feudal  services  and  contributions  to  be 
imposed  on  them  ;  6.  That  punishments  should  be  awarded  according 
to  law  and  equity,  but  not  according  to  fiivour  or  hatred."  How  ex- 
ceedingly does  a  denial  of  these  requests  contradict  the  natural  rights 
of  mankind,  and  the  welfare  of  states  !  But  how  distant  was  still  the 
happy  period,  when  princes  who  really  think  in  a  magnanimous  and 


INTRODUCTION.  19 

princely  manner,  anticipate  the  just  requests  of  their  subjects,  and  seek 
to  make  their  condition  as  happy  as  possible. 

In  the  contest  whicli  ensued,  the  peasants  were  beaten  at  Franken- 
hausen,  Muentzer  was  made  prisoner  and  beheaded,  and  his  head  fixed 
on  a  pole  set  up. 

In  the  year  1529,  Charles  ordered  a  new  diet  to  be  held  at  Spires. 
A.t  the  close  of  this  diet,  a  solemn  act  was  subscribed,  which,  by  a 
majority  of  votes,  condemned  the  new  doctrines  and  all  further  inno- 
vations, and  specially  prohibited  the  abolition  of  mass.  Those  states 
of  the  empire  which  were  in  favour  of  the  new  doctrines,  declared  that 
they  were  unable  to  understand  how  they  could  justly  dare  to  submit 
to  a  resolution  formed  by  a  majority  of  votes,  in  regard  to  a  matter  which 
respected  their  own  salvation  and  that  of  their  subjects.  They  there- 
fore entered  their  protest  against  this  resolution  of  the  diet, — a  step, 
which  afterwards  gave  them  the  name  of  Protestants.  And  inasmuch 
as  in  distant  parts  of  the  empire  they  were  painted  in  the  blackest 
colours,  and  cried  down  as  men  who  believed  in  neither  God,  nor  in  a 
future  state,  they  found  it  necessary,  for  the  sake  of  removing  those 
prejudices,  in  a  plain  and  perspicuous  manner,  to  place  before  the  eyes 
of  the  world,  a  new  confession  of  their  faith,  (as  far  as  it  differed  from 
the  former  mischievous  doctrines,)  and  which,  according  to  the  best 
information  on  the  subject  they  then  possessed,  they  held  to  be  true, 
and  founded  on  the  Bible.  This  confession  of  faith,  consisting  of  twenty- 
one  articles,  they  in  the  year  1.530,  publicly  laid  before  the  diet  held  at 
Augsburg.  For  the  maintenance  of  their  Protestantism,  and  for  their 
own  protection  against  the  Catholic  states  of  the  empire,  they  concluded 
an  alliance  at  Schmalkalden,  in  the  marquisate  of  Henneburg,  near  the 
Thuringian  forest.  The  Elector  of  Saxony,  and  the  Landgrave  of  Hesse 
were  the  most  powerful  members  of  this  confederacy,  and  on  whom  the 
less  powerful  members  placed  their  whole  dependence.  The  Catholic 
states  on  their  part,  in  the  year  1538,  opposed  to  the  Schmalkaldish 
alliance,  their  own  confederacy,  commonly  called  the  Holy  Alliance, 
concluded  at  Nurenberg.  And  being  supported  by  this  league,  Charles 
V.  now  ventured  to  enter  on  the  execution  of  the  grand  scheme  of  sup- 
pressing the  Protestant  confederates,  and  of  making  himself  sole  arbiter 
of  all  Germany.  When,  in  the  year  1546,  the  Protestants  had  reason 
to  fear  that  the  execution  of  this  scheme  was  nigh  at  hand,  they  took 
the  field  with  a  respectable  force.  However,  their  army  soon  separated, 
after  the  Elector  of  Saxony  had  been  obliged  to  leave  it,  in  order  to 
return  home  and  defend  his  own  country  against  Prince  Moritz  of  Sax- 
ony. Charles,  availing  himself  of  this  circumstance,  in  the  year  follow- 
ing, prepared  himself  to  attack  the  single  members  of  the  Schmalkaldish 
confederacy,  and  the  Elector  of  Saxony  was  to  be  the  first  victim  to  be 
offered  on  the  altar  of  his  ambition.  This  elector,  who  was  the  head 
of  the  Protestant  confederacy,  in  the  fatal  battle  of  Muelilberg,  lost  both 
the  field,  and  his  own  personal  liberty.  The  Landgrave  of  Hesse  also 
fell  into  the  hands  of  the  emperor.  The  consequence  of  this  was,  that 
the  emperor,  in  the  year  1548,  felt  himself  strong  enough  to  enforce 
certain  articles  of  union,  which  were  to  remain  in  force  until  an  ecclesi- 
astical court  should  put  an  end  to  the  religious  controversies. 

According  to  the  articles  of  this  interim,  as  it  was  called,  all  the 


2^  INTRODUCTION. 

seven  sacraments  were  to  be  observed,  and  mass,  together  with  all 
abolished  papal  ceremonies,  were  to  be  revived,  and  again  brouglit  into 
use.  Even  the  Romish  doctrine  of  the  presence  of  the  body  and  blood 
of  Christ  at  the  communion,  or  the  doctrine  of  transubstantiation,  as  it 
was  called,  was  proposed  to  be  re-adopted ;  and,  on  tlie  part  of  the 
Catholics,  the  only  concession  which  was  made  to  the  Protestants,  was 
the  use  of  the  cup  (or  wine)  at  the  Lord's  supper,  the  abolition  of  some 
holy  days,  and  a  permission  to  clergymen  to  retain  their  wives,  till  the 
decision  of  the  council  on  that  subject  should  be  made  known.  This 
jarring  mixture  of  Protestantism  and  Catholicism  was  sent  to  every 
state  of  the  empire  to  be  subscribed.  The  interim  caused  great  dis- 
turbances, oppressions,  and  persecutions.  Many  Protestants  were  even 
obliged  to  flee  from  Germany ;  it  was  very  fortunate  for  them  that  there 
still  remained  a  place  where  the  Protestant  religion  enjoyed  complete 
liberty.  In  the  reign  of  Edward  VI.,  Thomas  Cranmer,  Archbishop 
of  Canterbury,  was  the  great  promoter  of  the  Reformation  in  England. 
The  Reformation  had  commenced  in  Great  Britain,  in  the  reign  of  Henry 
VIII.,  who  is  so  famous  for  his  cruelty  towards  his  consorts,  and  for  his 
writings  against  Luther,  touching  the  seven  sacraments,  and  who  re- 
ceived from  the  pope  the  title  of  defender  of  the  faith.  Cranmer, 
in  the  name  of  Edward,  invited  over  to  England,  Martin  Bucer,  Paul 
Fagius,  and  Immanuel  Treraelius,  who,  by  reason  of  the  troubles  tliat 
existed  during  the  interim,  could  no  longer  stay  at  Strasburg.  These 
men,  on  their  arrival  in  England,  recommended  the  Polish  nobleman, 
John  Von  Lasco,  who  was  consequently  also  invited  to  England,  from 
East  Friesland.  The  number  of  the  friends  of  truth  daily  increased  in 
England.  Martin  Mikron,  Gualter  Delenus,  and  others  from  Flanders, 
Brabant,  the  Netherlands,  and  Germany,  in  great  numbers  shipped  for 
England,  took  up  their  residence  in  different  cities,  formed  themselves 
into  independent  congregations,  and  in  the  exercise  of  the  true  worship 
of  God,  set  an  example  worthy  of  imitation,  to  the  native  English. 
Through  the  solicitation  made  in  their  behalf  by  the  Duke  of  Sufiblk,  it 
was  even  allowed  to  the  Netherlanders  to  hold  their  religious  exercises 
in  the  city  of  London,  in  one  of  the  churches  which  belonged  to  the 
Augustine  monks.  At  the  side  of  this  Dutch  congregation,  the  other 
congregations,  composed  of  refugees  from  the  continent,  also  flourished, 
received  public  protection,  obtained  churches,  and  were  admitted  to  all 
lights  and  privileges.  Valerandus  Pollanus,  a  Netherlandish  nobleman 
from  Ryssel  in  Flanders,  founded  both  a  French  and  an  Italian  church. 
In  the  year  1552,  the  interim  was  brought  to  a  close.  The  brave 
Moritz,  who  at  that  time  was  Elector  of  Saxony,  and  from  whom  the 
emperor  thought  he  had  nothing  to  fear,  suddenly  turned  his  weapons 
against  him,  and  drove  him  to  such  extremities,  that  the  emperor  was 
obliged  to  comply  with  the  conditions  prescribed  to  him  by  Moritz. 
The  emperor  was  also  forced  to  release  from  confinement,  John  Frede- 
rick, the  former  Elector  of  Saxony,  who  had  been  taken  prisoner  a* 
Muehlberg,  and  deprived  of  his  electoral  dignity;  and  likewise  Philip, 
the  Landgrave  of  Hesse,  who  had  also  been  taken  prisoner,  as  was 
before  related :  and  the  celebrated  treaty  of  Passau  was  effected.  By 
this  treaty,  the  emperor  promised  never  again  to  injure  either  their  reli- 
gions mode  of  worship,  nor  the  rights  and  privileges  of  the  Protestants, 


INTRODUCTION.  21 

but  that  he  would  within  half  a  year  from  that  time,  appoint  a  diet  to  be 
convened,  for  the  purpose  of  putting  an  end  to  the  religious  controver- 
sies which  had  prevailed.  This  important  treaty  laid  the  foundation 
for  the  subsequent  religious  peace  concluded  at  Augsburg,  and  at  once 
changed  the  whole  hitherto  sad  condition  of  the  Protestants.  Oppres- 
sion now  ceased;  the  Protestants,  the  Protestant  princes,  and  the  states 
of  Germany,  now  strengthened  themselves  in  the  rights  and  privileges 
which  they  had  obtained,  and  in  the  public  exercises  of  a  pure  worship 
of  God.  The  banished  evangelical  preachers  were  recalled  by  their 
respective  congregations,  or  others,  entertaining  the  same  sentiments, 
substituted  in  their  stead.  Many  a  small  congregation  increased  to  a  large 
one ;  and  in  other  places,  new  and  flourishing  congregations  were  formed. 

According  to  the  treaty  of  Passau,  a  diet,  as  has  already  been  men- 
tioned, was  to  have  been  held  within  six  months,  but  it  was  delayed  till 
the  year  1 555.  On  the  6th  of  February,  in  that  year,  Ferdinand,  the 
King  of  Rome,  opened  the  diet.  After  a  great  variety  of  matters  had 
been  agitated,  there  was  at  length,  on  the  25th  of  September,  in  that 
year,  a  complete  religious  peace  concluded  by  the  diet.  The  principal 
articles  of  that  peace  were :  "  That  the  emperor,  the  King  of  Rome,  the 
electors  and  other  states  of  the  empire,  should  not  in  any  manner  what- 
ever, impose  hardships  on  any  of  the  states  who  assented  to  the  confes- 
sion of  Augsburg,  on  account  of  the  religious  doctrines  contained  in  that 
confession  of  faith,  nor  on  the  practice  of  those  doctrines  ;  but  should 
leave  those  states,  as  well  as  their  respective  subjects,  in  the  quiet  en- 
joyment of  their  religious  belief,  the  ceremonies  and  regulations  ob- 
served in  their  churches,  and  likewise  of  their  property.  That  the  re- 
ligious controversies  should  be  ended  only  by  Christian  and  friendly 
negociations.  That  archbishops,  bishops,  prelates,  and  other  divines, 
who  should  in  future  confess  themselves  to  belong  to  the  confession  of 
Augsburg,  should,  (which  however  was  objected  to  by  the  evangelical 
states  of  the  empire,)  lose  their  archbishopricks,  bishopricks,  prelacies, 
benefices,  and  the  revenues  therewith  connected.  That  the  ecclesiasti- 
cal livings  which  had  been  sequestered,  and  had  not  been  in  the  posses- 
sion of  any  of  the  clergy  at  the  time  of  the  conclusion  of  the  treaty  of 
Passau,  nor  afterwards,  should  remain  in  the  possession  of  those  to 
whom  they  had  reverted.  That  the  ecclesiastical  courts  of  bishops  were 
abolished  in  regard  to  religious  matters  affecting  the  members  of  the . 
confession  at  Augsburg.  That  the  free  knighthoods  should  be  consi- 
dered to  be  included  in  this  peace,  so  that  in  regard  to  the  new  religion 
alluded  to,  they  should  not  be  oppressed  nor  aggrieved  by  any  one.  And 
that  in  all  the  free  and  imperial  cities,  likewise,  wherein  there  should 
be  professors  of  both  religions,  they  should  in  future  live  together  in  a 
peaceable  and  unmolested  manner ;  that  neither  party  should  create  any 
difficulty  to  the  other  ;  but  that  each  party  should  leave  the  other  in  the 
peaceable  and  quiet  possession  of  its  religion,  faith,  religious  ceremonies 
and  regulations,  as  well  as  property." 

By  this  peace,  the  Protestants  in  Germany  obtained  the  long  wished 
for  liberty  of  conscience  ;  and  being  now  freed  from  the  grievous  yoke 
of  a  foreign  pontifical  power,  they  could  publicly,  and  without  molesta- 
tion, regulate  and  perform  their  religious  worship  according  to  the  pre- 
cepts of  the  Bible.    They  would  indeed  have  been  very  glad  to  see  that 


22  INTRODUCTION. 

all  restraint  had  universally  been  removed  ;  and  that  every  one  had  been 
permitted  to  choose  which  of  the  two  religions  he  pleased.  But  this 
object  they  could  not  accomplish  ;  and  it  was  with  much  difficulty,  that 
on  the  day  immediately  preceding  that  on  which  the  religious  peace 
was  made,  they  received  from  the  Roman  king,  the  declaration  in  behalf 
of  their  religious  brethren  who  inhabited  Catholic  countries,  and  whose 
princes  professed  the  Catholic  religion,  that  knighthoods,  cities,  and 
communes,  which  in  such  countries  acknowledged  themselves  to  be 
attached  to  the  confession  of  Augsburg,  should  not  be  forced  to  relin- 
quish that  confession. 

Sad  changes,  in  the  mean  time,  took  place  in  Great  Britain,  in  the 
English  church.  While  the  situation  of  the  German  Protestants  took  a 
change  so  much  to  their  advantage,  their  brethren  in  England  and  in  the 
Netherlands  sighed  under  great  persecutions  ;  where,  on  the  part  of 
the  Catholics,  no  means  were  left  untried,  to  force  the  Protestants  either 
to  a  union  with  themselves,  or  to  condemn  them  as  heretics,  and  where 
the  flames  of  a  stupid  papal  fanaticism  fiercely  raged.  Edward  VI., 
King  of  England,  died  in  the  bloom  of  his  youth,  in  the  sixteenth  year 
of  his  age,  and  the  seventh  of  his  reign,  on  the  6th  of  July,  1553;  a 
prince,  if  we  consider  his  years,  elevated  above  all  praise,  and  was  the 
wonder  of  his  time.  With  him  died  the  Reformation  in  England ;  and 
the  foreigners  resident  there,  by  his  death,  lost  their  protection.  It  was 
in  vain  that  attempts  were  made  to  raise  to  the  throne  his  cousin  Lady 
Jane  Grey,  who  was  so  deserving  of  the  diadem,  and  who  had  been 
nominated  in  the  will  of  Edward.  The  will  of  Henry  VIII.  was  in 
favour  of  Mary,  the  deceased  young  king's  eldest  sister  ;  which  cir- 
cumstance gave  validity  to  her  pretensions  to  the  throne,  and  deprived 
Lady  Jane  Grey  of  both  the  throne  and  her  life. 

Mary  was  strongly  devoted  to  popery,  yet  she  promised  that  she 
would  cause  no  changes  or  innovations  in  the  religion  introduced  in  the 
reign  of  Edward  VI.;  but  that  she  would  be  contented  with  the  private 
enjoyment  of  her  own  religion.  But  it  was  soon  perceived  how  insin- 
cere she  had  been  in  her  promises.  In  order  to  strengthen  her  party, 
and  to  assure  herself  of  the  throne,  her  hypocritical  mouth  made  the 
promise  ;  but  after  having  gained  her  object,  she  wholly  disregarded  her 
engagements,  and  in  a  faithless  and  cruel  manner  gave  up  all  spirit  of 
toleration.  The  popish  party,  in  the  course  of  a  few  weeks,  obtained 
a  complete  ascendency,  and  the  bishops,  who,  during  the  former  reign, 
had  been  displaced,  were  now  reinstated.  A  blind  religious  zeal,  and  a 
bitter,  boundless  spirit  of  revenge,  being  combined  with  power,  the 
whole  force  of  darkness  was  employed  in  destroying  the  Protestants. 
The  purer  and  more  beautiful  worship  of  God  established  during  the 
reign  of  Edward,  was  prohibited  under  the  severest  threats,  and  entirely 
discontinued  ;  and  popery  was  restored,  to  complete  the  shocking  work 
of  persecution  and  destruction.  The  constant  and  sincere  friend  of 
truth  was  imprisoned,  led  to  the  scaffold  or  to  the  stake,  and  if  a  fo- 
reigner, sent  back  across  the  sea.  The  most  learned,  pious,  and  virtuous 
Englishmen,  if  they  evinced  the  least  independence  of  mind,  and  spoke 
in  favour  of  the  Reformation,  were  consigned  to  the  flames  enkindlea 
by  the  most  infuriate  fanaticism  that  ever  disgraced  human  nature.  This 
cruel  persecution  began  by  the  martyrdom  of  Hooper,  Bishop  of  Glouces- 


INTRODUCTION.  23 

ter,  and  Rogers,  Prebendary  of  St.  Paul's.  And  Goldsmith  says  : 
"  Bonner,  Bishop  of  London,  bloated  at  once  with  rage  and  luxury,  let 
loose  his  vengeance  without  restraint,  and  seemed  to  lake  a  pleasure  in 
the  pains  of  the  unhappy  sufferers ;  while  the  queen,  by  her  letters,  ex- 
horted him  to  pursue  the  pious  work  without  pity  or  interruption.  Soon 
after,  in  obedience  to  her  command,  Ridley,  Bishop  of  London,  and  the 
venerable  Latimer,  Bishop  of  Worcester,  were  condemned  together. 
Ridley  had  been  one  of  the  ablest  champions  for  the  Reformation  ;  his 
piety,  learning,  and  solidity  of  judgment,  being  admired  by  his  friends 
and  dreaded  by  his  enemies." 

Those  innocent  victims  of  the  cruel  bigotry  of  Mary,  and  her  no  less 
bigoted  and  cruel  advisers,  were  executed  together.  After  being  brought 
to  the  stake,  they  mutually  comforted  each  other,  and  suffered  with  un- 
exampled fortitude.  That  pious  resignation  and  firmness  which  they  dis- 
played in  the  hour  of  death,  furnished  a  complete  proof  of  their  being  fully 
convinced  of  the  justice  of  the  cause  in  which  they  had  been  engaged. 

"It  was  computed,"  Goldsmith  says,  "  that  during  this  persecution, 
two  hundred  and  seventy-seven  persons  suffered  by  fire,  besides  those 
punished  by  imprisonment,  fines  and  confiscations.  Among  those  who 
suffered  by  fire,  were  five  bishops,  twenty-one  clergymen,  eight  lay- 
gentlemen,  eighty-four  tradesmen,  one  hundred  husbandmen,  fifty-five 
women,  and  four  children." 

Foreigners  were  at  the  commencement  of  these  cruel  proceedings 
more  mildly  treated  than  the  native  English,  and  were  permitted 
to  leave  the  country  and  return  home.  But  after  a  while,  Mary 
showed  neither  lenity  nor  indulgence  to  any ;  all  were  indiscriminately 
made  to  feel  the  hand  of  persecution.  Even  the  bones  of  Bucer,  who 
died  not  long  after  his  arrival  in  England,  were  dug  up,  and  publicly 
burned.  Foreigners  were  now  obliged  to  flee  from  that  country.  In 
the  year  1554,  Valerandus  Polanus,  together  with  most  qf  the  strangers 
fled,  and  with  them,  several  English  families.  The  change  which  had 
taken  place  in  Germany,  the  treaty  of  Passau,  and  the  religious  liberty 
acquired  by  the  Protestants  in  that  country,  now  favoured  the  refugees 
from  England,  in  a  manner  highly  agreeable  to  their  wishes.  Valerandus 
Polanus,  with  a  part  of  the  Walloonish  and  Flemish  congregations, 
betook  himself  to  Frankfort  on  the  Maine,  otliers  went  to  Hanau,  the 
Netherlands,  and  Switzerland.  That  part  of  these  refugees  who  arrived 
at  Frankfort,  met  with  a  very  friendly  reception  ;  were  invested  with 
the  rights  and  privileges  of  citizens,  and  on  the  19th  of  March,  1554, 
obtained  a  church  for  their  religious  exercises.  They  now  wrote  to 
those  of  their  religious  brethren,  who  were  still  scattered  about  in 
England :  informed  them  of  the  friendly  manner  in  which  they  had 
been  received  at  Frankfort,  and  advised  them  to  come  over  to  them  : 
in  consequence  of  which,  many  also  went  over  to  them.  It  was  in  this 
manner  that  the  first  French,  English,  and  Dutch  congregations  arose  at 
Frankfort.  The  most  distinguished  men  among  the  English  who  fled 
thither  for  refuge,  were  Edmund  Sutton,  William  Williams,  William 
Whitingham,  and  Thomas  Wood. 

Such  were  the  inestimable  advantages  and  blessings  which  resulted 
from  the  formal  religious  peace,  concluded  at  Augsburg  in  the  year  1555. 
This  peace  confirmed  the  liberty  of  conscience,  and  by  means  of  this  liberty 


24  INTRODUCTION. 

the  Reformation  was  spread  far  and  wide.  The  persecuted  who  fled  from 
France,  England,  and  the  Netherlands,  to  seek  an  asylum  in  foreign 
climes,  now  received  in  Germany  the  kindest  welcome,  and  were  treated 
as  brethren.  They  received  that  freedom  of  conscience,  that  noblest 
birthright  of  man,  for  which,  in  their  own  native  countries,  tliey  had 
sighed  and  supplicated  in  vain. 

But  always  will  humanity  shudder  at  the  blind  and  relentless  fury  of 
papal  persecution  exhibited  in  Albion,  were  not  only,  as  we  have  seen, 
the  native  sons  of  that  far  famed  isle,  were  by  a  ruthless  and  superstitious 
queen,  sent  to  the  scaffold  or  to  the  stake,  or  immured  within  the 
gloomy  walls  of  a  dungeon  ;  but  from  whence  she  also  drove  those,  who 
during  the  former  reign  had  fled  thither,  as  to  a  place  of  refuge  aszainst 
persecutions  experienced  at  home,  for  adjuring  the  despotic  power  of 
the  pontiff'  of  Rome.  But  the  victory  obtained  by  the  brave  Moritz, 
over  the  cruel  and  ambitious  Charles  in  Germany,  broke  the  fetters  of 
despotism,  and  humbled  the  arrogant  pretensions  of  the  pope,  who  had 
assumed  omnipotent  power  on  earth;  before  whom  the  greatest  poten- 
tates almost  prostrated  themselves  in  the  dust,  and  who  could  once  at 
pleasure  dethrone  kings  and  emperors. 

But  religious  liberty  was  not  restored  to  the  continent  only ;  in 
England  likewise,  the  once  ascendant  power  of  popery  fell  to  decay 
with  the  death  of  merciless  Mary.  At  the  accession  of  Elizabeth  to  the 
throne,  the  glorious  light  of  reason  again  dawned  on  the  oppressed,  and 
dissipated  the  gloom.  There  also,  man  recovered  the  freedom  of  con- 
science, under  the  reign  of  this  wise  queen,  and  the  Protestant  ascendency 
was  restored  to  the  state  in  which  it  was  during  the  reign  of  Edward 
the  VI.,  and  even  to  a  more  flourishing  condition.  And  it  will  not  be  risking 
too  much  to  say,  that  the  benign  influence  of  the  Reformation,  gradually 
extended  in  different  degrees  to  almost  every  part  of  the  civilized  world. 

Although  it  ought  to  be  candidly  acknowledged,  that  much  praise  is 
justly  due  to  several  good  princes,  and  other  virtuous  and  eminent  men, 
for  the  active  and  meritorious  part  they  took  in  promoting  the  work  of 
the  Reformation  after  it  had  been  commenced  ;  yet  it  was  Luther  and 
Zuingle,  and  other  reformers  even  preceding  them,  who  laid  the  founda- 
tion of  this  religious  change,  which  forms  so  important  an  epoch  in 
the  annals  of  the  world.  To  Luther  and  Zuingle,  above  the  rest  of  their 
immediate  associates,  are  we  especially  indebted  for  their  ardent,  un- 
wearied, and  perilous  exertions  to  effect  this  change.  Zuingle,  alas  ! 
was  unfortunate,  he  fell  in  battle,  a  martyr  for  the  cause  of  truth.  But 
Luther  was  more  successful.  lie  had  the  satisfaction  of  witnessing  the 
accomplishment  of  his  object.  And  the  consciousness  of  his  having  acted 
so  distinguished  a  part  in  settling  on  a  firm  and  permanent  basis,  that  liberty 
of  conscience,  and  that  rational  religion  which  we  now  enjoy,  must  have 
greatly  tended  to  sweeten  the  latter  part  of  his  life.  Had  it  not  been 
for  the  exertions  of  Luther  and  his  associates,  to  release  the  M'orld  from 
papal  bondage,  we  would  most  probably  still  wear  the  shackles  of  popery. 
Bloody  religious  wars  indeed  broke  out  after  the  death  of  Luther ;  and 
no  pains  were  spared  to  destroy  the  fruits  of  his  labours  ;  but  the  utmost 
efi'orts  of  antichrist  were  all  in  vain  ;  the  Protestant  religion  was  too 
firmly  established  to  be  suppressed  ;  it  again  prevailed  at  last.  And  to 
the  latest  posterity,  may  it  continue  to  prevail  and  bless  mankind. 


LIFE    OF 

MARTIN      LUTHER, 

BY 
JOHN  FREDERICK  WILLIAM  TISCHER. 

ABRIDGED. 


CHAPTER  I. 

BIRTH    AND     EDUCATION    OF    MARTIN     LUTHER. 

As  a  bright  morning  dawn  is  not  always  the  precursor  of  a  splendid 
day,  and  a  cloudless  sky,  so  is  an  illustrious  pedigree  no  indication  of 
renowned  deeds  and  great  talents.  The  great  instructress  of  mankind, 
the  history  of  the  world,  presents  us  with  exalted  and  beneficent  men, 
who  descended  from  parents  of  low  degree,  and  whose  own  noble  actions 
raised  them  to  celebrity, 

A  striking  proof  of  this  fact,  we  behold  in  the  Great  Luther,  whose 
parents  were  poor  and  humble.  His  father,  John  Luther,  a  miner, 
and  his  mother  Margaret,  the  daughter  of  one  Lindeman,  resided  in  the 
village  of  Moere,  between  Eisenach  and  Salzungen.  In  the  year  1483, 
they  took  a  journey  to  Eisleben  to  attend  the  annual  fair,  where  he  was 
born  on  the  10th  of  November  at  11  o'clock  at  night.  He  was  bap- 
tized on  the  calendar  day  called  Martinus,  and  according  to  the  custom 
of  those  times,  to  name  the  children  after  their  baptismal  day,  he  was 
consequently  named  Martin  Luther.  He  was  yet  very  young,  when 
his  father  moved  with  his  family  to  Mansfeld,  for  the  purpose  of  seeking 
employment  in  the  celebrated  mines  which  then  Avere  at  that  place. 
It  was  there  that  the  father  was  held  in  the  highest  esteem  on  account 
of  his  strict  observance  of  the  moral  duties,  and  his  pious  behaviour ; 
which  virtues  he  manifested  in  an  especial  manner,  by  the  extraordinary 
care  he  bestowed  on  his  son.  He  was  therefore  not  only  a  good  man; 
but  was  also  what  many  forget  to  be,  a  good  father.  And  inasmuch  as 
he  would  lose  no  time  in  having  his  son  trained  to  virtue,  he  carried 
him  in  his  arms  to  school  at  Mansfeld,  and  committed  him  to  the  care_ 
of  his  preceptor,  with  the  strongest  injunctions  to  be  strict  in  his  disci- 
pline with  him ;   and  his  instructor  was  consequently  so  severe,  that 

4  C  25 


•-26  LIFE   OF   MARTIN   LUTHER.  [CHAP.  I. 

Luther  himself  once  confessed,  he  had  on  a  certain  occasion  been  fifteen 
times  in  succession  thoroughly  chastised  with  a  rod.  When  he  was 
in  the  fourteenth  year  of  his  age  his  father  sent  him  to  Magdeburg,  and 
as  he  there  found  no  assistance  to  promote  the  education  of  his  son,  he 
in  the  following  year  sent  him  to  Eisenach.  He  there  joined  the  choir 
of  academical  scholars,  and  was  obliged,  with  other  poor  students,  to 
earn  his  bread  by  singing  before  the  doors  of  houses.  And  this  bread 
music,  as  Luther  himself  termed  the  singing  before  the  doors,  hardly 
afforded  him  his  necessary  support,  and  this  mortifying  necessity  was 
embittered  by  the  circumstance,  that  he  was  often  obliged  to  take  up 
with  refusals  and  taunting  replies,  which  he  received  instead  of  the 
hoped  for  donation  of  bread. 

It  is  a  maxim,  the  correctness  of  which  is  confirmed  by  experience, 
that  when  the  unjust  treatment  given  to  any  person  has  been  pursued 
to  the  utmost  degree  of  humiliation,  it  then  moves  with  pity  the  hearts 
of  even  those  who  had  only  in  a  smaller  degree  humbled  the  unfortu- 
nate subject  of  their  insults.  Hard  language  and  bitter  reproaches 
heaped  on  him  at  several  doors  had  one  day  filled  him  with  shame,  and 
entirely  dejected  the  mind  of  young  Luther,  when  the  worthy  wife  of 
an  upright  citizen,  whose  name  was  Conrad  Cotta,  penetrated  with  pity, 
called  him  into  the  house,  and  refreshed  the  hungry  youth  with  food. 
History,  with  gratitude,  preserves  and  records  this  long  forgotten  name 
of  his  benefactor,  conscious  that  he  was  an  instrument  in  the  hand  of 
providence,  to  cherish  a  talent,  which  afterwards  yielded  such  excellent 
fruits. 

And  you,  who  may  chance  to  read  this  narrative,  do  you  know  how 
many  great  deeds  that  youth,  to  whom  you  show  acts  of  kindness,  may 
one  day  perform.  It  is  sufficient  to  say,  that  this  good  woman  was  so 
exceedingly  pleased  with  young  Luther,  that  she,  after  having  obtained 
the  consent  of  her  husband,  determined  to  take  him  entirely  into  her 
house,  and  to  provide  for  him  food  and  clothing,  that  he  might  without 
interruption  and  care  for  his  support  the  more  zealously  pursue  his 
studies.  And  this  he  also  did,  and  having  during  his  scholastic  years 
spent  his  time  in  the  most  advantageous  manner  in  study,  he  left  Eise- 
nach, where  he  had  stayed  three  years,  and  went  to  Erfurt  in  the  year 
1501,  to  the  university.  And  there,  too,  he  did  not  fail  to  apply  his 
time  in  the  best  manner,  and  to  acquire  that  knowledge  of  things  which 
might  contribute  to  make  him  a  useful  man.  In  his  youth  already,  he 
more  especially  began  to  awaken  in  his  mind  pious  and  religious 
feelings,  and  commenced  each  day  with  prayer  and  raising  his  heart  to 
God.  And  hence  he  always  repeated  the  saying :  "  He  who  prays  as 
he  ought  has  already  half  finished  his  studies  and  his  labours."  The 
man  who  knows  how  he  who  is  engaged  in  prayer  discovers  in  himself 
dormant  powers  of  mind,  and  confident  of  the  efficacy  of  prayer,  not 
only  becomes  inclined  to  use  them,  but  also  feels  that  he  is  pledged  to 
exert  them,  will  readily  agree  in  opinion  with  Luther.  He  every 
morning  awoke  very  early,  and  seldom  suffered  himself  to  be  surprised 
in  bed  by  the  sun  ;  because  he  knew  very  well,  tliat  he  who  is  awake 
during  the  morning  hours  lives  almost  one-third  longer  than  he  who 
sleeps  them  away.     His  close  application  to  study  was  perhaps  also 


CHAP.  II.]  LIFE   OF   MARTIN  LUTHER.  27 

the  cause,  why  especially  in  his  younger  years  he  had  a  spare  and  pale 
visage.  Books  were  his  most  agreeable  companions,  and  the  perusal 
of  them  his  most  pleasant  employment.  On  a  certain  occasion,  when 
in  the'library  at  Erfurt  he  was  taking  a  look  at  the  books,  a  Bible  hap- 
pened to  be  the  first  volume  on  which  he  laid  his  hands.  He  hardly 
trusted  his  own  eyes,  when  to  his  astonishment  he  found  it  to  contain 
more  than  he  had  expected.  "  When  I  was  twenty  years  of  age,"  he  once 
wrote  to  some  person,  "  I  had  not  yet  seen  a  Bible.  I  thought  the 
whole  Bible  contained  only  those  gospels  and  epistles  which  were  read 
on  Sundays.  At  length  I  found  a  Bible  in  the  library  at  Erfurt,  which 
I  read  with  the  greatest  admiration."  So  great  was  the  ignorance  of 
those  times,  that  even  the  learned  were  unacquainted  with  the  Bible. 
How  much  gratitude  do  we  owe  to  providence  which  permits  us  to  live 
in  better  times  !  Hii  indefatigable  industry  at  that  time  already  pro- 
cured him  honour  and  respect  with  all  who  knew  him.  He  indeed 
became  interrupted  in  his  studies  for  some  time,  by  a  severe  sickness, 
which  however  was  not  followed  by  any  serious  consequences.  An 
old  and  respectable  clergyman  paid  him  a  visit  while  he  lay  sick,  and 
bade  him  to  be  comforted,  for  God  would  not  let  him  die,  but  would  yet 
make  a  great  man  of  him.  For,  added  he,  whom  he  loves,  him  he 
early  visits  with  affliction,  in  which  patient  people  learn  a  great  deal. 
However  little  this  man  could  claim  the  character  of  a  prophet,  yet  the 
active  and  lively  spirit  of  young  Luther  inspired  him  with  the  hope 
of  much  future  good.  In  short,  Luther  found  himself  so  much  cheered 
and  strengthened  by  those  encouraging  expressions,  that  from  thence- 
forth he  exerted  all  his  powers  to  fulfil  the  wishes  of  the  old  clergy- 
man. 


CHAPTER  H. 

HIS   DETERMINATION   TO   BECOME    A   MONK. 

After  Luther  had  enriched  himself  with  much  information,  and  had 
cultivated  his  mind  according  to  the  manner  of  those  times,  he,  in  the 
year  1505,  became  a  master  of  arts,  whereupon  he  began  to  be  useful 
to  others  by  the  instructions  he  gave  them.  *'  I  do  not  consider," 
Luther  then  wrote,  "  the  honour  of  being  a  master  of  arts  to  be  any  thing 
extraordinary,  but  however  that  may  be,  I  will  now  by  unceasing  study 
take  care  not  to  put  the  German  masters  of  the  arts  to  shame,  through 
my  own  ignorance."  It  was  the  wish  of  his  father  that  he  should 
devote  himself  to  the  study  of  the  law,  and  he  had  also  fully  resolved 
to  yield  obedience  to  his  father  in  this  respect.  However,  certain  cir- 
cumstances intervened,  which  changed  his  determination,  and  which  in 
a  particular  manner  occasioned  him  to  turn  his  attention  to  the  study  of 
divinity.  And  even  if  his  sicknesses,  which  caused  him  to  place  his 
mind  more  on  God  and  on  religion,  than  on  any  other  object,  had  no 
particular  share  in  producing  this  resolution,  yet  the  death  of  one  of  his 
best  friends,  who  sank  down  at  his  side,  being  struck  by  lightning,  in 


28  LIFE    OF    MARTIN   LUTHER.  [CHAP.    II. 

a  peculiar  manner  fixed  this  determination.  According  to  the  account 
given  by  others,  his  bosom  friend  was  surprised  by  night,  and  was 
stabbed,  while  a  terrible  thunder  storm  gathered  over  the  city,  and  hi*, 
house  was  struck  by  lightning.  This  sudden  occurrence  shook  his 
warm  and  melancholy  temperament  to  such  a  degree,  that  he,  being 
led  astray  by  false  ideas  of  religion,  considered  this  catastrophe  as  a  call 
from  heaven  to  devote  himself  to  God,  and  as  he  was  quite  beside  him- 
self through  the  fright  he  had  received,  he  instantly  made  a  vow  to 
become  a  monk.  The  silly  belief,  which  was  prevalent  at  that  time, 
that  a  person  could  in  this  situation  of  total  seclusion  and  separation  from 
wordly  occupations  and  modes  of  life,  far  better  and  more  fervently  serve 
God,  than  in  any  other  condition,  was  alone  the  cause  of  this  resolution. 
He  writes  himself:  "  I  did  not  fondly  nor  willingly  become  a  monk, 
and  much'less  from  a  desire  to  indulge  myself  in^luttony,  but  when  I 
was  suddenly  surrounded  by  the  terrors  and  fears  of  death,  I  took  a 
reluctant  oath,  and  made  a  forced  vow."  His  resolve  was  quickly 
made,  and  as  quickly  carried  into  execution. 

He  discovered  his  intention  to  no  one,  and  with  much  satisfaction  yet 
spent  an  evening  with  some  of  his  friends  whom  he  had  invited,  and  on 
the  following  day  took  with  him  only  a  few  books,  and  went  into  an 
Augustinian  Cloister,  into  which  he  was  received  without  any  difficulty. 
After  he  had  already  taken  this  step,  he  informed  his  friends,  in  writing, 
of  his  altered  situation,  and  bade  them  farewell,  as  if  he  had  now  for- 
saken the  whole  world.  His  friends,  who  were  naturally  astonished  at 
this  undertaking,  in  vain  sought  to  persuade  him  to  relinquish  a  mo- 
nastic life.  But  no  one  took  it  harder  than  his  father,  who  told  him  to 
reflect  "  whether  he  ought  to  lose  sight  of  the  fourth  commandment, 
which  says,  Honour  thy  father  and  thy  mother."*  He  belonged  to  that 
usual  description  of  fathers,  who,  without  consulting  the  inclinations 
and  capacities  of  their  children,  appoint  them  for  a  profession  and  course 
of  life,  which  appears  proper  to  themselves.  AVhen  Luther  himself 
already  had  children,  he  wrote,  "  I  do  not  wish  to  force  my  sons  to  any 
particular  profession  or  business.  I  think  I  have  done  enough  for 
them,  if  I  have  educated  them  in  the  fear  and  love  of  God.  The  rest 
is  not  my  business."  But  how  extremely  the  father,  who  does  not 
appear  to  have  been  a  friend  to  the  monastic  life,  was  offended  by  the 
determination  of  the  son,  Luther  himself  furnishes  as  a  proof,  the  cir- 
cumstance, that  after  this  event,  his  father  called  him  only  du,i  whereas 
he  had  before,  out  of  respect  for  his  learning,  honoured  him  with  the 
word  i/tr.t  The  offended  father,  whose  repeated  solicitations  to  change 
his  purpose  were  fruitless,  at  length  acquiesced  in  his  son's  resolve, 
and  quietly  waited  to  see  what  could  be  effected  by  time,  which  often 
has  in  its  train  repentance  for  rash  undertakings.  For  repentance, 
occasion  was  soon  found.  The  course  of  life  led  by  the  monks,  their 
manners  and  behaviour,  their  hypocrisy,  and  the  whole  regulation  of 

•  This,  with  the  Lutherans,  is  the  fourth  commandment,  with  other  denominations, 
the  fifth. 

f  Tlie  German  word  du,  signifies,  you  ;    and  is  a  pronoun  used  in  addressing  in 
fcriors.     The  word  ihr,  has  the;  same  signification,  and  is  a  plural  pronoun,  used  out 
of  m>)rc  respect  in  addressing  one's  self  to  another. 


CHAP.  III.]  LIFE    OF    MARTIN    LUTHER.  29 

the  cloister  were  disagreeable  to  him.  He  plainly  saw  that  the  mo- 
nastic life  was  contrary  to  the  design  of  the  Creator,  and  the  destiny  of 
man.  There  lacked  but  very  little,  and  the  fire  of  his  towering  mind 
would  have  been  extinguished,  and  the  germ  of  his  great  talents  de- 
stroyed. He  had  already  fallen  into  a  sort  of  gloomy  heaviness  and 
sorrow  of  mind,  of  which  he  indeed  complained  to  his  father  confessor  : 
but  who  dismissed  him  with  the  assurance  that  the  present  state  of  his 
mind  would  be  changed  by  the  lapse  of  time.  And  besides  all  this,  he 
was  in  the  beginning  obliged  in  the  cloister  to  perform  the  lowest  offices, 
and  at  one  time  to  serve  as  a  doorkeeper,  at  another,  according  to  the 
custom  of  those  times,  with  a  bag  in  his  hands,  to  beg  alms  for  the 
cloister,  by  which  services  he  was  to  his  great  chagrin  very  much  in- 
terrupted in  his  studies.  But  notwithstanding  all  this,  he  endeavoured  to 
profit  by  the  leisure  time  which  still  remained  to  him,  and  to  spend  it  in 
reading  the  Bible,  by  which  means  he  prepared  himself  for  the  great  work 
which  he  afterwards  accomplished.  He  at  the  same  time  punctually  ob- 
served whatever  he  had  to  perform  as  a  monk,  which  attention  to  liis  mo- 
nastic employments  he  now  considered  as  his  duty.  "It  is  true,"  he 
writes,  "  I  have  been  a  pious  monk,  and  so  strictly  did  I  observe  the  duties 
of  the  order  to  which  I  belonged,  that  I  dare  not  mention  it.  And  if  ever 
any  monk  has  ever  entered  the  kingdom  of  heaven  by  monkery,  then 
I  also  would  have  entered  it ;  and  of  the  truth  of  this,  all  my  fellow 
monks  who  were  acquainted  with  me  will  bear  me  testimony."  He 
carried  his  conscientiousness  in  these  things  so  far  that,  when  through 
study  he  had  neglected  some  hours  of  prayer,  he  shut  himself  up  in  his 
cell  for  several  days,  to  regain  the  time  which  had  been  lost.  And  thus 
was  he,  at  this  early  period  of  his  life,  the  conscientious  man,  who 
punctually  performed  whatever  he  considered  to  be  his  duty.  His 
gloominess  of  mind  in  the  mean  time  increased  ;  so  that  his  health,  and 
even  his  life  would  have  been  sacrificed,  had'  he  any  longer  continued 
in  this  situation.  And  to  the  melancholy  state  of  his  mind,  was  super- 
added the  circumstance,  that  his  brethren  of  the  cloister,  instead  of 
encouraging  him,  and  procuring  for  him  some  alleviation,  only  endea- 
voured still  more  to  depress  his  spirits.  A  monk  so  learned,  so  capable, 
so  conscientious,  and  so  far  surpassing  all  other  monks,  they  had  never 
yet  had  in  the  cloister.  What  then  could  be  more  natural,  than  that  he 
should  become  an  object  of  envy  and  suspicion,  whose  society  they 
avoided  f 


CHAPTER  m. 


liUTHER   CALLED    TO    WITTENBERG. 


Under  these  circumstances  it  so  happened,  that  he  was  suddenly 
rescued  from  his  sorrowful  condition.  The  friend  and  well  wisher  of 
Luther,  was  a  nobleman  by  the  name  of  Von  Staupitz,  a  respectable  man, 
who  not  only  presided  over  the  Augustinian  monks  in  Germany,  but 
WHO  also  fully  enjoyed  the  favour  and  confidence  of  the  Elector  of 

c2 


30  LIFE  OF  MARTIN  LUTHER.  [CHAP.  III. 

Saxony,  Frederick  the  Wise.  Among  other  things,  this  elector,  who, 
in  the  year  1502,  established  a  university  at  Wittenberg,  proposed  to 
him  that  he  should  provide  good  teachers  for  that  university.  Von^ 
Staupitz,  who  knew  Luther  to  be  a  well  informed  and  useful  man, 
recommended  him,  and  in  the  year  1508,  himself  appointed  him  for 
that  institution,  as  a  public  teacher  of  philosophy.  Luther  left  Erfurt, 
and  as  a  young  man  of  twenty-five  years  of  age,  arrived  at  Wiitenberg. 
It  was  here  that  his  mind,  overcharged  with  new  employments,  and 
having  for  some  time  been  diverted  from  theological  sciences,  gained 
new  strength,  and  was  prevented  from  indulging  itself  in  its  usual  gloomy 
reflections.  His  former  vivacity  now  returned,  and  he  zealously 
cherished  this  new  branch  of  erudition,  however  little  he  was  inclined 
to  it.  One  event  rapidly  succeeded  another.  He  had  not  been  long  at 
Wittenberg,  before  a  church  living  was  offered  to  him.  But  of  this 
offer  he  did  not  accept,  until  after  much  persuasion  had  been  used  with 
liim.  It  was  in  vain,  that  he  at  one  time  plead  in  excuse  his  feeble 
health;  at  another,  his  want  of  ability,  to  get  rid  of  this  call.  "  It  is  no 
trifling  matter,"  he  said,  "  publicly  to  speak  and  preach  to  the  people." 
So  high  and  important  did  he  deem  public  oflices  in  general,  and  espe- 
cially that  of  a  teacher  of  religion.  So  much  consideration  did  he  use, 
before  he  accepted  of  it.  In  the  mean  time,  however,  he  applied  his 
time  principally  to  the  perusal  of  the  Bible,  and  continually  sought  to 
obtain  a  more  correct  knowledge  of  the  true  meaning  of  Christianity,  and 
to  enter  more  deeply  into  its  genuine  spirit.  His  uprightness  as  well 
as  his  great  learning,  soon  procured  for  him  universal  love  and  esteem. 
Staupitz  gave  a  peculiar  proof  of  the  confidence  he  placed  in  Luther,  by 
commissioning  him  in  affairs  which  related  to  the  Augustinian  order, 
to  take  a  journey  to  Rome,  for  the  purpose  of  submitting  to  the  pope 
for  his  decision,  certain  controversies  which  prevailed  in  that  order. 
On  receiving  this  charge,  Luther,  in  company  with  another  monk,  went 
to  Rome.  Before  he  had  reached  the  frontiers  of  Italy,  he  happened  to 
meet  with  some  other  monks,  who,  contrary  to  their  rules,  were  eating 
flesh  on  Friday.  Luther,  who  still  adhered  to  all  papal  ordinances, 
admonished  them  to  abstain  from  that  practice,  and  to  consider  that  it 
was  interdicted  by  the  church  of  Rome.  The  strict  observance  of  the 
rules  of  his  order  still  appeared  to  him  be  as  important  as  the  fulfil- 
ment of  the  Christian  moral  law.*  He  still  believed  the  pope  to  be 
^entided  to  boundless  reverence  and  unconditional  obedience.  Those 
monks  were  not  a  little  frightened  on  being  detected  by  so  zealous  an 
adherent  of  the  pope,  and  came  to  the  resolution  of  secretly  assassinat 
ing  Luther,  because  they  were  very  apprehensive  that  he  would  inforns 
against  them,  and  cause  them  to  be  punished.  But  Luther  fortunatel) 
received  information  of  their  design,  and  escaped  their  hands.  He  wa,-< 
however  very  much  out  of  health  during  the  remainder  of  his  journey, 
and  it  was  only  when  he  recollected  the  saying,  "  the  righteous  shall 
live  by  his  faith,"  which  he  used  to  term  his  strength-administering 
words,  that  he  forgot  his  bodily  pains.  At  length  he  arrived  at  Rome, 
and  happily  accomplished  the  business  with  which  he  had  been  intrusted, 
that  is,  with  no  less  integrity  than  prudence.  But  what  was  of  more 
importance  to  him  than  the  successful  termination  of  his  mission,  was 


CHAP.  III.]  LIFE  OF  MARTIN  LUTHER.  31 

the  accurate  knowledge  he  had  acquired  by  this  opportunity,  of  the 
constitution  of  Rome,  and  of  the  Italian  clergy.  His  reverence  for  the 
pppe  was  then  already  diminished,  after  having  become  more  accurately 
acquainted  with  the  dissolute  manners  of  the  palace,  the  licentious  lives 
of  the  priests,  the  small  respect  for  religion,  and  the  difference  among 
them,  between  the  appearances  and  the  reality  of  religion.  Among 
other  things  he  was  displeased  with  the  want  of  seriousness  and  so- 
lemnity, as  well  as  with  the  rapidity,  with  which  the  clergy  at  Rome 
read  their  public  prayers.  These  are  his  words:  "I  had  hardly  finished 
reading  a  mass,  when  they  had  already  read  a  dozen  of  them,  just  as  if 
a  person  were  praying  for  wages."  And  it  may  with  truth  be  asserted 
that  at  Rome,  the  foundation  was  laid  for  his  future  abhorrence  of  all 
popery.  In  Rome,  the  first  sparks  of  doubt  flew  into  his  soul,  which, 
perhaps,  while  he  was  unconscious  of  it,  but  faintly  glimmered,  but 
which,  with  the  first  opportunity  that  might  present  itself,  were 
destined  to  rise  up  into  a  flaming  fire.  He  afterwards  himself  confessed 
how  advantageous  this  journey  had  been  to  him,  and  assured  those  to 
whom  he  mentioned  the  matter,  that  he  would  not  for  a  thousand  guild- 
ers that  he  had  not  taken  a  journey  to  Rome.  By  this  journey  and 
the  happy  accomplishment  of  the  objects  of  his  mission,  he  besides 
gained  the  love  of  Staupitz  in  a  still  higher  degree.  And  when  his 
learning  continued  to  become  more  universally  known,  and  the  elector 
himself  had  heard  him  preach,  he  was  obliged,  at  the  request  of  Stau 
pitz,  to  resolve  to  become  a  doctor  of  divinity.  And  although  the 
elector  promised  to  defray  tlie  expenses  of  his  appointment,  yet  he  felt 
no  inclination  for  this  office.  Among  the  many  other  scruples  which 
his  modesty  suggested,  he  alleged  his  youthfulness,  (for  he  was  only 
twenty-nine  years  of  age,)  and  his  sickly  condition,  saying  that  he  was 
a  weakly,  sick  brother,  who  would  not  live  much  longer,  and  that  it 
would  be  better  to  seek  for  such  as  were  capable  and  healthy.  Staupitz 
replied  in  a  jocular  manner:  "Our  God  will  soon  have  much  to  do  in 
heaven  and  on  earth,  and  will  therefore  stand  in  need  of  many  young 
and  industrious  doctors,  by  means  of  which  he  may  accomplish  his 
purposes."  He  therefore,  in  the  year  1512,  received  the  title  of  Doctor 
of  Divinity,  and  considered  this  acquired  honour  as  a  new  motive  why 
he  ought  still  more  to  store  his  mind  with  useful  knowledge.  To  this 
end  he  applied  himself  with  the  utmost  industry  to  the  study  of  the 
Hebrew  and  Greek  languages,  that  by  means  of  them  he  might  not 
only  himself  better  understand  the  Old  and  New  Testament,  which 
were  hitherto  known  from  only  a  Latin  translation,  but  that  he  might 
also  impart  instruction  therein  to  others.  Whoever  entered  with  him 
into  a  learned  conversation,  him  he  directed  to  the  Bible,  and  thereby 
showed  the  necessity  of  drawing  all  knowledge  concerning  God  and 
Jesus,  from  this  only  fountain.  For  otherwise,  he  thought  a  person 
would  never  obtain  any  certain  conviction  of  mind,  and  that  the  mere 
quotation  of  the  opinions  of  others,  the  mere  assumption  of  their  asser- 
tions without  proofs,  could  produce  no  conviction.  Such,  too,  was  the 
purport  of  his  sermons.  But  because  in  this  respect  he  differed  from 
many  brethren  of  his  order,  who  paid  but  little  regard  to  the  religious 
msti'uction  contained  in  the  Bible,  but  so  much  the  more  to  useless 


32  LIFE   OF  MARTIN  LUTHER.  [cHAP.  Ill 

fables  and  fictions,  insipid  trifles  and  absurdities,  he  was  at  that  time 
already  doomed  to  experience  their  hatred  and  aversion.  And  the  less 
able  they  were  to  oppose  the  grounds  he  had  taken,  by  any  solid  rea- 
sons, so  much  greater  was  their  antipathy  against  him.  And  experience 
frequently  teaches,  that  the  less  able  men  are  to  justify  themselves,  the 
more  will  they  seek  refuge  in  base  acts  of  persecution  and  revenge. 
Luther  also  soon  found  opportunities  to  effect  many  useful  changes  among 
his  brethren  of  the  Augustinian  order.  Von  Staupitz,  who  was  invested 
with  the  chief  presidency  over  forty 'J'huringian  and  Meissenian  cloisters, 
was  obliged  to  undertake  a  journey  for  the  transaction  of  public  affairs 
intrusted  to  him  by  his  prince,  and  committed  to  Luther  the  superin- 
tendence over  these  cloisters  during  his  absence.  Luther  was  requested 
by  Staupitz  to  visit  them  all,  and  to  make  an  inquiry  into  their  regula- 
tions. It  was  here  already,  that  he  imparted  new  doctrines  and  truths 
to  the  minds  of  men,  and  also  acquired  a  more  accurate  knowledge  of 
the  wants  and  defects  which  prevailed  in  those  monasteries.  He  par- 
ticularly made  it  his  business  in  those  places,  to  which  on  that  occasion 
he  went,  to  establish  schools,  which  at  that  time  were  but  seldom  to  be 
found.  "Without  schools,"  he  said,  "mankind  become  bears  and 
wolves.  Things  cannot  in  this  respect  remain  as  they  are.  We  will 
therefore  exert  ourselves,  and  appoint  school-masters.  If  I  were  not  a 
preacher,  I  know  of  no  profession  on  earth  of  which  I  would  be  fonder 
than  that  of  a  preceptor.  But  men  must  not  pay  regard  to  the  compen- 
sation merely,  which  is  annexed  to  that  employment,  nor  to  the  esteem 
in  which  it  is  held  by  the  ivorld,  but  to  its  value  in  the  sight  of  God.''' 
He  enjoined  on  the  monks,  the  diligent  perusal  of  the  Bible,  and  to 
that,  above  all  things,  to  unite  a  holy  and  virtuous  life.  And  through 
his  advice,  tlie  exceedingly  useful  alteration  was  effected,  that  now,  less 
useful  books  were  no  longer  permitted  to  be  read  to  the  fraternity  in  the 
cloisters,  but  the  Bible  alone.  This  was  already  one  step  farther  towards 
the  subsequent  greater  change.  Upon  the  whole,  if  we  closely  observe 
how  both  Luther  and  the  persons  with  whom  he  was  intimately  con- 
nected, were  prepared,  and,  as  it  were,  involuntarily  led  to  the  accom- 
plishment of  the  reformation  which  followed,  we  cannot  deny  that  it  was 
the  work  of  Providence.  To  direct  and  conduct  all  this,  there  was 
absolutely  more  than  human  power  required. 

The  manner  in  which  this  great  work  was  effected,  entirely  resembled 
the  wise  means  by  which  God  brings  to  pass  his  other  designs.  It  is 
only  by  degrees,  only  step  by  step,  and  never  by  a  single  leap,  that  great 
occurrences  develope  themselves,  when  God  directs  them.  Not  sudden 
is  the  transition  from  day  to  night,  nor  from  winter  to  summer;  and  not 
all  at  once  did  Luther  become  a  reformer.  A  thousand  intervening 
small  circumstances  and  changes,  which  were  hardly  observable,  and 
which  escaped  the  sight  of  mortal  eyes,  were  destined  to  precede  this 
event;  but  each  of  those  circumstances,  small  as  it  was,  was  a  nearer 
approach  to  the  accomplishment  of  the  great  whole.  Thus  governs  the 
Eternal  Being! 


CHAP.  IV.]  LIFE  OF  MA.RTIN  LUTHER.  33 


CHAPTER  IV. 


LUTHER    OPPOSES    TETZEL. 


What  made  Luther  a  great  man  was  his  unshaken  reliance  on  God, 
and  a  boldness  which  dreaded  no  human  being,  however  elevated  his 
rank  or  station  in  society  might  be.  This  is  the  first  requisite  in  a 
teacher  of  truth.  Whatever  he  considered  to  be  true,  that  he  also  freely 
spoke  and  taught,  even  if  he  had  to  fear  that  thereby  he  might  offend 
this  or  that  great  man.  Such  was  his  character  at  that  time  already. 
A  proof  of  which  the  following  history  furnishes.  The  Elector  of 
Saxony  had  issued  a  decree,  which  Luther  considered  to  beof  very  per- 
nicious tendency.  He  therefore  wrote  to  one  of  the  electoral  counsel- 
lors as  follows  :"  Your  elector  is  delighted  with  many  things  which 
have  a  splendid  appearance,  but  which  are  displeasing  to  God.  I  do 
not  deny  that  the  man  is  extremely  shrewd  in  worldly  affairs,  but  I  look 
on  him  as  being  almost  sevenfold  blind  in  things  which  respect  God  and 
the  welfare  of  souls.  I  do  not  wish  to  have  this  supposed  to  have  been 
said  in  a  private  corner,  as  if  I  were  a  slanderer,  nor  do  I  wish  you  to 
keep  it  a  secret ;  but  on  the  contrary,  I  am  rather  prepared  to  tell  him 
this  to  his  face."  The  elector  was  informed  of  these  bold  declarations, 
and,  what  is  very  singular,  only  continued  to  esteem  him  more  and  more 
on  that  account.  When  the  elector  shortly  afterwards  made  him  a  pre- 
sent of  some  cloth  for  new  garments,  which  at  that  time  was  considered 
as  a  present  of  great  value,  he  wrote  to  the  father  confessor  of  this  elec- 
tor, as  follows  :  "  I  am  thankful  for  the  clothing,  and  it  is  better  cloth 
than  is  suitable  for  a  friar's  cloak ;  if  it  were  not  a  gift  from  a  prince,  I 
would  not  wear  it.  The  information  you  give  me,  that  the  illustrious 
prince  often,  and  with  feelings  of  friendship,  thinks  of  me,  does,  indeed, 
afford  me  no  joy.  But  I  pray  that  the  Lord  God  may  reward  his  hu- 
mility with  honour.  For  I  am  not  worthy  of  being  thought  of  by  any 
person,  much  less  by  a  prince."  Luther,  in  the  year  1517,  also  became 
acquainted  with  George,  Duke  of  Saxony,  when  he  preached  a  sermon 
before  him  at  Dresden,  a  city  which,  at  that  time,  did  not  belong  to  the 
electorate ;  on  which  occasion  he  however  drew  upon  himself  unde- 
served spleen  and  malice.  The  words  of  his  text  were :  "  Ye  know 
not  what  ye  pray  for,"  and  he  discoursed  concerning  many  foolish  wishes 
and  supplications  which  many  persons  make  to  God,  without  really 
knowing  what  is  good  and  profitable  for  them.  But  inasmuch  as  he  in 
his  sermon  opposed  many  prevailing  errors,  and  many  passages  of  his 
sermon  were  falsely  construed  as  scoffs  and  reproachful  allusions  against 
the  court,  he  did  not  receive  that  approbation  from  the  duke  which  was 
expected.  On  the  contrary,  the  duke,  from  that  time,  became  his  ene- 
my, and  afterwards,  during  the  reformation,  by  every  means  i-n  his 
power,  opposed  him. 

And  this  great  change  or  reformation  was  brought  many  degrees 
nigher,  in  1517,  through  the  following  occurrence  :  A  Dominican 
monk,  by  the  name  of  John  Tetzel,  had,  from  the  pope,  Leo  the  X.,  re 

5 


34  LIFE   OF   MARTIN  LUTHER.  [CHAF.  IV. 

ceived  permission  to  preach  the  doctrine  of  indulgences.  The  custom 
of  subjecting  him  who  had  committed  gross  misdemeanors  and  crimes, 
to  various  ecclesiastical  punishments,  had  at  that  time  been  introduced. 
By  means  of  indulgences,  the  offenders  were  absolved  from  their  pu- 
nishments, on  paying  a  certain  sum  of  money.  But  this  practice  was 
not  accompanied  by  the  opinion,  that  through  the  pecuniary  penance 
the  punishment  of  God  could  be  escaped.  But  Pope  Julius  the  Second 
had  already  abused  the  granting  of  indulgences,  for  the  purpose  of  col- 
lecting the  vast  sums  of  money  required  for  the  building  of  the  magnificent 
St.  Peter's  church  at  Rome,  and  empowered  certain  persons  to  recommend 
the  virtue  of  indulgences,  and,  like  merchants,  to  offer  this  holy  com- 
modity for  sale.  The  reigning  pope,  Leo,  was  not  less  avaricious  of 
money,  for  he  loved  great  pomp  and  expense.  No  wonder,  then,  that 
he  ordered  this  infamous  traffic  to  be  continued.  One  of  the  persons 
commissioned  by  him  fortius  purpose,  was  the  above  mentioned  Tetzel. 
but  who  was  the  most  shameless  of  the  whole  of  them.  This  man  per- 
suaded the  ignorant  people  of  that  time,  that  whoever  should,  after  the 
commission  of  sins,  bring  him  good  money,  would  immediately  be  ac- 
quitted from  all  future  punishments  of  God.  It  is  reported  that  when- 
ever he  attempted  to  practise  this  fraud,  he  used  the  following  profane 
expressions:  "As  soon  as  the  money  jingles  in  the  coffer,  the  soul 
jumps  into  heaven."  He  at  least  praised  his  wares  so  highly,  and  in 
so  shameless  a  manner,  that  all  the  people,  in  the  full  hope  of  obtaining 
pardon  for  their  sins,  streamed  to  him  and  filled  his  coffer.  This  pre- 
vented all  true  repentance  and  amendment  of  life,  and  was  diametrically 
opposite  to  Christianity  and  the  precepts  of  Jesus,  but  yet  very  flatter- 
ing and  agreeable  to  credulous  people,  who  wished  to  persevere  in  their 
sins,  with  an  undisturbed  and  quiet  conscience.  And  he  actually  ex- 
tended his  commerce  in  this  way  as  far  as  to  Zerbstand  Jueterbog,*  and 
advanced  nigh  to  Wittenberg.  However,  that  was  the  place  wJiere  he 
met  with  opposition.  Many  of  the  inhabitants  of  Wittenberg  had  al- 
ready provided  themselves  with  letters  of  indulgence.  Some  of  them 
came  to  the  confessional  of  Luther,  and  indeed  very  freely  confessed  to 
him  their  heinous  sins,  but  he  could  discover  in  them  neither  remorse 
nor  symptoms  of  amendment.  Luther,  who  was  surprised  at  this  cir- 
cumstance, accused  them  of  their  unconcern  of  mind,  and  refused  to  grant 
them  absolution.  But  when  they  had  reference  to  their  letters  of  indul- 
gence, and  endeavoured  to  quiet  their  consciences  with  them,  he  declared 
expressly,  that  those  indulgences  could  have  no  eflicacy  in  that* respect ; 
and  that,  without  an  actual  reformation  of  life,  God  had  never  promised 
to  forgive  sins.  What  he  then  told  them,  he  afterwards  publicly  re- 
peated in  one  of  his  sermons  ;  and  in  proof  of  his  assertions,  quoted 
the  following  scriptural  passage  :  "  Unless  ye  repent,  ye  will  likewise 
all  perish."  Those  people,  therefore,  who  had  fared  so  badly  with  their 
letters  of  indulgence  before  Luther,  went  back  to  Tetzel,  and  complained 

*  At  the  latter  place  the  ^roat  chest  is  still  shown,  in  which  Tetzel  is  saiil  to  hav» 
kept  his  money,  if  the  fable  is  true.  The  author  of  this  bioj^raphy,  formerly  superin- 
lendant  at  Jueterbog,  caused  this  chest  to  be  removed  out  of  the  church,  to  which  this 
relic  of  superstition  was  at  least  no  ornament,  to  a  private  place,  where  it  may,  togethei 
with  the  name  of  its  former  unworthy  owner,  rest  in  eternal  oblivion. 


CHAP.  IV.]  LIFE  OF  MARTIN  LUTHER.  35 

of  the  unprofitable  disbursement  of  their  money.  This  circumstance 
so  enraged  Tetzel,  that  he  vented  against  Luther  the  most  opprobrious 
language.  And  still  to  maintain  his  authority,  he  caused  large  piles  of 
wood  to  be  erected  and  set  on  fire  at  Jueterbog,  intending  thereby  to  sig- 
nify, that  he  had  received  orders  from  the  pope  to  burn  all  those  who 
should  dare  to  oppose  him,  and  the  most  holy  sale  of  indulgences. 
Luther,  who  was  not  dismayed  by  this  threat,  in  order  to  oppose  Tetzel 
in  such  a  scandalous  business,  at  first  wrote  to  some  of  the  bishops,  and 
prayed  them  to  put  a  stop  to  this  evil,  and  not  suffer  the  people  to  be 
led  into  such  errors.  But  some  of  them  did  not  reply  to  Iiim  at  all,  and 
others  declared  that  they  did  not  dare  to  act  contrary  to  the  mandate  of 
the  pope.  And  such  is,  even  at  the  present  day,  often  the  case.  The 
fear  of  man  prevents  many  from  doing  such  laudable  deeds  as  they 
themselves  acknowledge  to  be  good,  and  would  otherwise  gladly  per- 
form. But  not  so  our  Luther.  When  he  saw  tliat  no  assistance  was 
to  be  expected  from  that  quarter,  he  attempted  by  his  own  means  to  effect 
his  object.  He  therefore  risked  the  bold  step,  drew  up  ninety-five  theses 
on  the  31st  of  October,  1.517,  posted  them  up  at  the  palace-chapel  at 
Wittenberg,  and  offered  publicly  to  discuss  the  matter  with  every  one 
who  should  not  acknowledge  the  truth  of  those  theses.  These  brief 
positions  contained  nothing  more  than  the  truth,  that  absolution  did  not 
procure  from  God  the  pardon  of  sins ;  and  that  forgiveness  could  be 
obtained  by  true  repentance  only,  and  a  return  from  vice  to  virtue  and 
righteousness.  What  happened  ?  None  of  them  ventured  to  enter  into 
a  controversy  with  him  concerning  this  matter,  while  the  greater  part  of 
sensible  men  fully  coincided  with  him  in  his  opinion.  And  every  one 
was  astonished  at  his  intrepidity  in  acting  in  direct  opposition  to  the 
pope,  and  thought  they  could  already  see  poor  Luther  burning  on  the  pile 
of  persecution.  For  that  he  would  accomplish  his  object  no  one  believed. 
Many  of  his  friends  said  to  him  :  "  My  dear  brother,  creep  into  your 
cell,  and  chant:  Have  mercy  on  me!"  Among  others,  one  of  them 
said  to  him,  "My  dear  brother  Martin,  if*you  can  abolish  purgatory, 
and  the  sale  of  indulgences,  then  you  are  a  triily  great  man."  In  short, 
whoever  loved  Luther,  begged  and  supplicated  him  for  the  sake  of  his 
own  welfare,  not  to  expose  himself  to  such  evident  danger,  but  to  revoke 
all  he  had  done.  But  what  appears  impossible  to  small  and  cowardly 
souls,  that  is,  however,  possible  for  a  man  of  courage  and  decision. 
Luther  had  scarcely  posted  up  those  theses,  when  they  were  universally 
known.*  In  the  course  of  a  fortnight  almost  all  Germany  had  become 
acquainted  with  this  event.  The  report  of  this  occurrence  was  spreaa 
over  every  country  with  incredible  rapidity.  The  greatness  of  the  under- 
taking itself,  and  the  general  complaint  against  indulgences,  which  none, 
however,  dared  to  attack,  were  the  cause  of  the  rapid  circulation  of  this 
news.  For  no  man  who  loved  his  native  country  could  be  pleased  with 
indulgences,  if  he  only  considered  what  large  sums  of  money  were,  by 
means  of  the  sale  of  them  carried  out  of  the  country  to  Rome.  Luther 
caused  the  proofs,  by  which  the  grounds  he  had  taken  could  be  supported, 
to  be  printed,  and  sent  them,  together  with  a  respectful  letter,  to  the 
pope.  He  did  not  at  that  time  intend,  as  has  been  laid  to  his  charge,  to 
oppose  the  pope  himself.     His  only  intention  was  to  put  an  end  to  the 


36  LIFE   OF   MARTIN  LUTHER.  [cHAP.  IV 

sale  of  indulgences.  The  pope  himself,  Leo  the  X.,  did  not  consider 
his  conduct  as  a  formal  opposition,  but  viewed  the  whole  affair  as  a  dis- 
sension only  among  the  monks.  He  even  praised  the  excellent  talents 
of  Luther,  and  attributed  the  complaint  preferred  against  Luther  by  the 
Dominicans,  to  that  envy  and  jealousy  with  which  at  that  time  Domi- 
nicans and  Augustinians,  two  entirely  different  orders  of  monks,  perse- 
cuted each  other.  Luther  himself,  in  this  attack  on  the  traffic  carried 
on  with  indulgences,  was  so  very  far  from  harbouring  any  corrupt  de- 
signs, that  nothing  but  the  pure  love  of  truth  stimulated  him  to  take 
this  step.  And  the  accusation  which  was  made  against  him,  tlial  hatred 
merely  against  the  order  of  the  Dominicans,  and  envy  against  Tetzel, 
who  was  enriching  himself,  had  induced  him  to  take  this  step,  is  a  work 
of  malignant  slander,  which  of  itself  falls  to  the  ground,  if  the  rest  of 
Luther's  behaviour  is  contrasted  with  it.  Let  us  hear  what  Luther  him- 
self says  on  this  occasion.  "  Whoever  intends  to  undertake  a  good 
thing,  let  him  be  careful  to  commence  and  risk  the  doing  of  it  with  a 
reliance  in  the  goodness  of  God,  and  by  no  means  to  confide  in  the  aid 
and  comfort  of  man.  And  further,  he  should  fear  neither  man  nor  the 
whole  world.  For  this  verse  will  not  lie :  It  is  good  to  trust  i?i  the 
Lord.  But  he  who  is  unwilling,  nor  dares  to  trust  and  confide  in  God, 
would  do  better  not  to  undertake  anything  which  is  divine  and  salutary, 
with  a  reliance  on  human  aid.  As  to  my  attack  on  indulgences,  the 
whole  world  stares  at  it,  and  thinks  I  had  undertaken  a  thing  too  great 
for  me  :  to  this  I  answer :  dear  people,  if  this  thing  is  not  begun  in  the 
name  of  God,  the  attempt  will  fail;  but  if  it  is  commenced  in  his  name, 
then  let  him  see  to  it,  and  direct  the  matter  as  it  shall  seem  good  to 
him."  And  in  another  place,  he  says  :  "  As  to  what  respects  my  en- 
raged enemies,  who  threaten  me  in  so  violent  a  manner,  and  pursue  and 
endeavour  to  ensnare  me,  I  know  not  what  to  answer,  except  that  he 
who  is  poor  has  nothing  to  fear.  I  have  neither  money  nor  goods,  nor 
do  I  desire  any.  If  I  have  had  a  good  report  and  honour,  it  is  suffi- 
cient. This  mere  paltry  body,  weakened  by  a  sense  of  constant  dan- 
gers and  misfortunes  which  await  me,  is  all  that  remains,  if  they  destroy 
this  brittle  frame,  by  insidious  or  forcible  means  (to  do  God  a  service,) 
they  will  surely  do  me  no  great  injury,  they  will  then  only  shorten  my 
life  by  an  hour  or  two,  and  so  much  the  sooner  help  me  into  heaven. 
I  will  praise  and  magnify  Jesus  as  long  as  I  live.  But  if  any  person 
should  be  unwilling  with  me  to  sing  to  his  praise,  and  give  thanks  to 
him,  it  is  not  my  concern.  Let  him,  if  it  pleases  him  better,  howl  by 
himself."  Are  we  not  constrained  to  love  the  man,  who,  amidst  his 
dangers,  thus  thought  and  spoke  in  behalf  of  the  cause  of  truth  ^ 


CHAP.   V.J  LIFE   OF   MARTIN   LUTHER.  37 


CHAPTER  V. 

THE  FURTHER  CONSEQUENCES  OF  LUTHER's   OPPOSITION  TO  TETZEL HIS  JOURNEY 

TO  AUGSBURG. 

Luther  now  expected  that  the  pope  would  perceive  the  reasonable- 
ness of  the  matter  in  which  he  was  engaged,  and  would  cause  justice  to 
be  done  to  him.  But  he  says,  "  When  I  expected  a  blessing,  thunder 
and  lightning  were  fulminated  against  me.  Tetzel  was  acquitted,  and  I 
was  obliged  to  suffer  myself  to  be  devoured."  And  to  this  persecution 
the  Dominicans  contributed  the  principal  share.  Inasmuch  as  Tetzel, 
one  of  their  chief  supporters,  had  met  with  such  opposition  from  him, 
they  thought  it  to  be  their  duty  to  avenge  his  cause,  and  made  his  con- 
troversy that  of  their  whole  order.  Even  when  it  already  appeared  as 
if  the  whole  affair  would  soon  be  laid  aside,  they,  by  their  importunate 
entreaties,  and  by  incensing  the  pope  against  him,  brought  matters  to 
that  pass,  that  Luther  was  cited  to  Rome,  to  defend  himself  in  regard  to 
his  conduct.  The  pope  himself  wrote  to  the  Elector  of  Saxony,  request- 
ing him  to  have  Luther  arrested  and  sent  to  him,  to  be  treated  as  a  child 
of  rebellion.  The  elector  now  clearly  perceived,  that  if  he  should  per- 
mit Luther  to  be  taken  to  Rome,  his  enemies  would  never  suffer  him 
to  return.  But  as  he  knew  Luther  to  be  a  learned,  pious,  and  zealous 
man,  who  would  be  the  author  of  much  future  good,  he  considered  it  to 
be  his  duty  to  espouse  his  cause-  The  elector's  design  did,  however, 
not  extend  so  far,  as  by  any  violent  means  to  counteract  the  pope,  nor  to 
separate  himself  and  his  electorate  from  the  Romish  church,  although 
he  knew  well  how  necessary  and  indispensable  it  was  to  extirpate  many 
errors  and  abuses  in  religion.  It  is  sufficient  to  say,  that  he  now  took 
his  subject  under  his  own  protection  ;  and  desired  of  the  pope,  that 
Luther  might  not  be  examined  and  tried  at  Rome,  but  in  Germany. 
The  pope  consented  to  this  request,  and  ordered  that  Luther  should  ap- 
pear at  Augsburg,  before  his  legate,  Cajetanus.  And,  extraordinary 
enough  was  this  circumstance,  as  Cajetanus,  who  also  was  a  Dominican, 
was  appointed  a  judge  in  his  own  case.  It  requires  but  little  sagacity 
to  perceive  the  injustice  of  this  procedure.  But  the  elector  assented  to 
this  glaring  impropriety,  and  Luther  was,  in  the  year  1518,  obliged  to 
repair  to  Augsburg  to  defend  himself.  However,  as  it  was  to  be  feared 
that  Luther  might  be  assailed  on  his  way  thither,  and  that,  instead  of 
permitting  him  quietly  to  pursue  his  journey  to  Augsburg,  he  might, 
with  the  utmost  secrecy,  be  sent  to  the  nether  world,  the  elector  not  only 
furnished  him  with  two  counsellors  to  accompany  him,  but  also  induced 
the  emperor  to  grant  him  a  safe  conduct  and  protection  against  the  dan- 
gers to  which  he  was  exposed.  And  what  many,  if  situated  as  Luther 
was,  would  not  have  ventured,  he  however  did,  by  entering  on  this 
dangerous  journey,  and  that  with  the  utmost  cheerfulness  and  confi- 
dence ;  saying:  "I  am  a  debtor  of  Jesus  Christ,  who  has  declared  to 
me  also:  'I  will  show  him  what  he  must  suffer  for  my  name's  sake  ' 
My  house  is  set  in  order.     My  honour  and  good  name  are  rent  in 


38  LIFE   OF   MARTIN  LUTHER.  [CHAP.  V 

pieces.  All  that  is  left  to  me  is  my  feeble  and  brittle  body.  If  they 
destroy  it,  they  will  make  me  one  or  two  hours  of  my  life  the  poorer. 
But  of  my  soul,  they  will  not  be  able  to  rob  me."  With  these  thoughts, 
he  departed  for  Augsburg,  and  notwithstanding  some  ill  health,  which 
his  constant  grief  and  vexation  liad  produced,  he  safely  arrived  at  Augs- 
burg. Gajetanus,  indeed,  received  him  in  a  very  friendly  manner,  but 
desired  him  to  revoke  some  of  the  theses  which  he  had  published. 
Luther  immediately  expressed  his  willingness  to  do  it,  provided  it  could 
be  pointed  out  to  him  wherein  he  had  erred.  And  now  the  controversy 
commenced.  Luther  had  recourse  to  the  Bible  in  support  of  his  posi- 
tions, and  his  opponent  relied  on  the  authority  of  the  pope.  How 
could  this  dispute  be  terminated,  when  the  disputants  could  not  agree 
on  the  points  of  controversy  ?  Gajetanus,  likewise,  by  virtue  of  the 
right  which  the  stronger  party  possesses  over  the  weaker,  desired  him 
to  recant  what  he  had  done,  and  when  Luther  could  not  consent  to  do 
that,  he  dismissed  him  with  these  words  :  "  Go,  and  do  not  come  again, 
unless  you  should  be  willing  to  make  a  recantation."  Luther  hereupon 
offered  to  end  the  controversy,  and  promised  to  be  silent,  provided  the 
same  silence  were  imposed  on  his  antagonists.  But  of  such  a  course 
there  was  no  inclination  manifested.  After  this,  he  had  recourse  to  a 
method  which  really  did  honour  to  his  prudence  and  integrity  :  he  ap- 
pealed from  the  ill-advised  pope  to  the  pope  himself,  provided  he  would, 
in  regard  to  his  case,  consent  to  become  more  accurately  informed.  In 
one  word,  he  appealed  to  the  impartial  judgment  of  the  pope,  who,  he 
was  confident,  would  justify  him,  if  he  did  not  listen  to  the  clamour  of 
his  enemies ;  but  would  give  a  decision  according  to  his  better  know- 
ledge of  the  matter.  But  this,  too,  was  of  no  avail.  In  the  mean  time, 
Luther's  friends  did  not  consider  him  safe  at  Augsburg,  inasmuch  as  he 
had  already,  by  a  decree  of  the  pope,  been  condemned  as  a  heretic. 
They,  therefore,  at  Augsburg,  favoured  his  escape  through  a  small  por- 
tal, when  in  one  day,  being  accompanied  by  a  person  who  was  sent 
with  him  as  a  guide  to  conduct  him  on  the  way,  he  rode  eight  German 
miles,  and  reached  Nuerenberg,  and  thence  continued  his  journey  to 
"Wittenberg.  As  his  first  appeal  was  fruitless,  he  thought  it  necessary 
to  take  a  more  important  step,  to  avoid  being  totally  crushed.  He, 
namely,  appealed  from  the  pope  to  a  general  council  of  the  clergy  ;  and 
expressed  a  wish  to  submit  the  decision  of  his  case  to  the  united  judg- 
ment of  all  the  clerical  orders.  And  to  such  a  decision  he  was  the  more 
entitled,  as  a  single  individual,  the  pope,  had  unjustly  assumed  the 
power  of  deciding  concerning  truth  and  error  in  religious  doctrines. 
This  must,  indeed,  have  highly  displeased  the  pope,  who  was,  by  this 
means,  no  longer  to  be  a  judge  in  his  own  case.  This  measure,  how- 
ever, was  necessary  for  Luther's  personal  safety  and  his  life.  In  the 
mean  time,  he  did  not  cease  not  only  to  instruct  and  preach  at  Witten- 
berg, but  also,  by  his  writings,  more  extensively  to  explain  and  esta- 
blish his  opinions. 

But  his  useful  labours  were  on  the  point  of  being  suspended.  It 
appeared  almost  as  if  no  place  in  Germany  any  longer  ailbrded  him 
protection  and  safety,  when  his  own  prince  hesitated  whether  he  should 
any  longer  tolerate  him  within  his  own  territory.     Frederick  the  Wise, 


CHAP.  VI. J  LIFE   OF   MARTIN   LUTHER.  39 

a  prince,  whose  scrupulous  caution  on  this  occasion  could  hardly  be 
distinguished  from  timidity,  was  almost  totally  prejudiced  against  Luther 
by  the  adherents  of  the  pope;  and  nearly  persuaded  that  the  protection 
of  so  notorious  a  heretic  was  inconsistent  with  the  splendour  of  his 
fame.  This  prince  foreseeing  the  hatred  which  he  would  draw  on 
himself  from  all  quarters,  among  princes  and  bishops,  had  sent  an  order 
to  the  university  at  Wittenberg,  commanding  him  who  had  been  accused 
of  heresy,  to  defend  himself  against  the  charge ;  and  in  case  the  accused 
should  not  obey  the  mandate,  he  would  be  obliged  to  withdraw  from 
him  his  protection.  Luther  indeed  immediately  sent  his  defence  to  the 
elector;  but  at  the  same  time  resolved,  that  if  justice  should  not  be 
done  to  him,  he  would  leave  Wittenberg,  and  go  to  France.  The  uni- 
versity had  hardly  received  intelligence  of  these  things,  when  it  unani- 
mously declared  itself  to  the  elector  in  favour  of  Luther,  and  in  a  pressing 
manner  solicited  the  elector  not  to  deprive  that  institution  of  such  a 
bright  ornament.  Both  the  written  defence  of  Luther,  and  the  interces- 
sion of  the  university,  so  very  powerfully  operated  on  the  honest  heart 
of  the  elector,  that,  being  influenced  by  the  love  of  justice,  he  ordered 
him  to  remain  at  Wittenberg,  and  assured  him  that  he  might  safely  rely 
on  his  protection. 


CHAPTER  VL 

CKARLES    VON    MILTITZ    ENDEAVOURS    TO    COMPOSE    THE    DIFFERENCES. 

Pt  PE  Leo  X.,  who,  on  the  whole,  had  rather  connived  at  the  conduct 
of  the  enemies  of  Luther,  than  acted  from  his  own  determination,  now 
endeavoured  to  have  the  diiFerences  composed  in  an  amicable  manner. 
He  therefore  sent  one  of  his  chamberlains  to  Saxony,  who  was  to  correct 
the  errors  committed  by  Cajetanus,  and  who,  in  short,  was  peaceably 
to  terminate  vhe  matter.  And  this  was  Charles  Von  Miltitz,  a  Saxon 
nobleman,  who,  towards  the  close  of  the  year  1518,  actually  arrived  in 
Saxonv  for  this  very  purpose  ;  and  who  at  the  same  time  was  commis- 
sioned to  present  the  elector  with  the  Golden  Rose,  a  peculiar  mark 
of  the  gracious  disposition  of  the  pope  towards  him.  Miltitz  was  a 
prudent  and  benevolent  nobleman,  and  in  every  respect  the  very  man 
to  whom  such  a  mission  could  be  intrusted  with  a  prospect  of  success. 
He  came  to  the  elector,  and  represented  to  him,  that  the  people  were 
by  Luther  excited  against  indulgences,  by  which  means  the  authority 
of  the  pope  was  diminished ;  that  Tetzel  had,-  however,  by  his  licentious 
behaviour,  given  occasion  to  it.  At  the  same  time  he  requested  per- 
mission of  him  to  have  an  interview  with  Luther  at  Altenburg.  This 
took  place,  and  Luiher  appeared  at  the  last  mentioned  city.  Miltitz 
opened  the  matter  in  a  very  friendly  manner.  They  soon  agreed  that 
both  parties  should  in  future  neither  write  nor  preach  concerning  the 
subject  in  dispute.  In  addition  to  this,  Miltitz  severely  censured  Tetzel 
in  regard  to  his  fraudulent  practices,  and  forbade  him  in  future  to  do  the 
like  again.     Luther  promised  not  only  to  let  the  matter  rest,  but  also 


40  LIFE  OF    MARTIN   LUTHER.  [cHAP.  VII. 

drew  up  a  writing,  directed  to  the  pope,  in  which  he  not  only  promised 
to  be  silent,  but  also  of  a  new  entirely  submitted  himself  to  the  pope 
and  his  edicts.     The  following  is  an  extract  from  it. 

Most  Holy  Father! — Necessity  again  compels  me,  the  most  un- 
worthy of  men,  and  dust  of  the  earth,  to  address  your  holiness.  I 
protest  before  God  and  all  his  creatures,  that  I  never  intended,  and  to 
this  day  do  not  seriously  intend,  in  any  manner  whatever  to  attack  either 
the  Church  of  Rome,  or  the  power  of  your  holiness,  or  by  any  artifice 
to  detract  from  either.  I  therefore  hope  that  your  holiness  will  not 
believe  those  malicious  slanderers,  who  falsely  represent  the  behaviour 
of  other  people,  I  also  gladly  promise  your  holiness,  what  /  on/y  can 
bring  to  pass  in  this  affair,  that  I  will  put  a  stop  to  all  controversies  re- 
specting indulgences :  and  that  I  will  let  them  rest,  and  be  entirely 
silent  on  the  subject.  Upon  condition,  however,  that  my  opponents 
shall  cease  with  their  insolent  boastings,  and  inflated  but  scandalous  lan- 
guage against  me.  For  this  alone  was  my  object,  that  the  Roman  Ca- 
tholic cliurch,  our  mother,  should  not  be  stained  by  the  infamy  of  fo- 
reign avarice,  and  that  the  people  might  not  be  led  into  such  errors 
touching  indulgences. 

Altenbiirg,  March  Sd,  1519." 

This  letter  sufficiently  proves  the  sentiments  which  Luther  at  this 
time  entertained.  It  also  really  appeared  as  if  all  matters  in  dispute 
were  already  laid  aside,  that  the  affair  would  have  no  further  conse- 
quence, when  suddenly  a  circumstance  took  place,  which  altered  the 
whole  state  of  affairs. 


CHAPTER  VII. 

LUTHER    ACTUALLY    COMMENCES    THE    REFORMATION. 

Although  Luther  still  highly  revered  the  pope,  yet  a  great  propor- 
tion of  the  respect  which  he  once  entertained  for  him  was  lost.  And 
what  greatly  contributed  to  this  diminution  of  esteem  for  the  pontiff,  was 
both  the  injustice  of  his  conduct,  and  the  circumstance  that  Luther  be- 
gan to  inquire  into  the  grounds  of  his  power.  He  carried  on  with  his 
good  friends  a  learned  epistolary  correspondence,  by  which  they  entered 
into  an  investigation  whether  the  pope  was  really  entitled  to  the  divine 
authority  which  he  assumed  ;  and  whether  a  person  had  aright  to  appeal 
io  him  only  for  a  decision,  when  in  doubts  concerning  religious  matters. 
He  searched  the  scriptures,  and  found  no  reason  why  he  ought  any 
longer  to  believe  in  the  pope.  For  a  long  time  he  remained  uncertain 
and  doubtful,  until  at  length  he  arrived  at  certainty ;  and  of  this,  too,  he 
made  an  open  confession.  This  was  occasioned  by  his  vehement  con- 
tention with  one  Eck,  a  public  teacher  of  religion  at  Leipzig,  on  the 
27th  of  June,  1519.  This  was  in  fact  the  occurrence  which  suddenly 
again  threw  every  thing  into  a  fermentation.     This  Eck  was  a  quarrel- 


OHAP.   VII.]  LIFE    OF    MARTIN    LUTHER.  41 

some  man,  who  sought  for  contention  ;  and  besides,  was  an  enemy  of 
Luther.  A.nd  hence  it  will  appear  why  he  was  so  fond  of  continuing  a 
controversy  with  Luther.  He  challenged  Luther  to  meet  him  at  Leip- 
zig, for  the  purpose  of  publicly  disputing  with  him  concerning  certain 
doctrines  which  Luther  had  propagated.  The  love  of  truth  impelled  the 
latter  to  appear  at  Leipzig.  They  disputed  on  the  question  whether  the 
power  and  authority  of  the  pope  was  derived  from  God  or  man.  Lu- 
ther showed  that  God  had  not  ordained  the  pope  the  head  of  the  church. 
He  also  suggested  some  doubts  with  regard  to  indulgences  and  the  doc- 
trine of  purgatory,  which  he  would  not  plainly  reject,  but  however  said, 
that  for  them,  also,  he  could  find  no  proofs  in  the  Bible.  Both  of  these 
were  principal  and  leading  doctrines  in  the  Romish  church.  According 
to  the  creed  of  that  church,  the  souls  of  the  deceased  must  go  into  pur- 
gatory, from  which  they  cannot  sooner  be  freed,  and  enter  into  happi- 
ness, than  till  they  shall  have  been  therein  cleansed  from  all  vices  and 
sins  which  might  yet  cleave  to  them.  Hence  it  was  the  custom  among 
the  Roman  Catholics,  to  desire  the  priests  to  make  supplications  for 
their  deceased  friends,  that  their  continuance  in  purgatory  might  not  be 
of  long  duration.  During  this  disputation  Luther  was  so  open  and  un- 
daunted, that  his  antagonist,  Eck,  lost  a  great  deal  of  the  fame  he  had 
hitherto  acquired,  and  Luther,  on  the  contrary,  gained  much  applause. 
Many,  who  had  formerly  sided  with  neither  party  in  this  controversy, 
now  became  his  friends.  Eck,  therefore,  thought  he  had  the  more  cause 
to  avenge  himself  on  Luther.  The  method  he  took  for  that  purpose 
was  that  which  is  usual  to  vile  and  contemptible  souls.  If  they  cannot 
bring  a  true  accusation  against  a  person,  they  have  recourse  to  falsehoods 
and  fictions,  for  the  purpose  of  injuring  others.  What  at  that  time  was 
related  of  Luther,  is  laughable  indeed  ;  but  it  however  serves  to  furnish 
an  idea  of  the  hatred  and  persecution  to  which  Luther  was  subjected. 
It  was  alleged  against  him  that  he  was  possessed  of  a  devil,  who  made 
him  so  skilful  in  writing  and  disputation,  that  his  opponents  could  not 
prevail  over  him.  Luther  wore  a  ring  on  his  finger,  in  which,  it  was 
believed,  the  supposed  devil  sat.  A  person  does  not  know  whether 
most  to  be  astonished  at  their  ignorance  in  believing  that  the  devil  could 
yet  possess  any  one,  or  at  their  malice.  But  inasmuch  as  many  did 
however  not  believe  these  slanders,  Eck,  as  well  from  religious  hatred, 
as  from  a  learned  jealousy,  tried  another  method  by  which  entirely  to 
put  down  Luther,  because  the  first  had  not  the  desired  effect.  He  went 
to  Rome,  and  succeeded  in  persuading  the  pope  to  issue  a  very  severe 
decree  against  Luther.  Many  theses  from  his  writings  were  introduced 
into  this  bull,  (as  the  papal  edicts  are  called,)  and  condemned  for  being 
heretical ;  and  besides,  every  one  was  forbidden  to  read  Luther's  writ- 
ings ;  and  he  was  ordered  within  sixty  days  to  recant  all  he  had  written 
and  taught,  which,  if  he  omitted  to  do,  he  and  his  adherents  were  to  be 
put  to  the  ban,  that  is,  not  only  excommunicated  from  the  Christian 
church,  but  also  subjected  to  the  dangers  of  outlawry,  when  any  one 
who  should  find  them  might,  with  impunity,  murder  them.  In  this 
manner  had  the  Catliolics  for  a  long  time  already  treated  those  teachers 
of  the  truth,  of  whom  they  intended  to  rid  themselves.  By  virtue  of 
this  bull,  all  the  magistrates  were  empowered  to  cause  Lutlier  to  be  a*" 
6  d2 


42  LIFE   OF   MARTIN  LUTHER.  [cHAP.  VII. 

rested,  and  to  send  him  to  Rome  to  receive  his  punishment.  Eck  now 
triumphantly  returned  to  Germany,  and  believed  he  had  already  given 
his  enemy  the  last  fatal  blow.  He  procured  this  bull  to  be  put  up  in 
every  place,  to  excite  every  one  against  Luther.  But  this  proce- 
dure had  an  opposite  tendency.  Every  one  viewed  this  edict  as  the 
work  of  Eck's  hatred  and  persecution  against  Luther,  and  many  minds 
were  inclined  to  the  side  of  innocence.  In  electoral  Saxony,  this  bull 
was  forbidden  to  be  put  up,  and  in  many  other  places  it  met  with  but 
little  approbation,  Charles  Von  Miltitz  blamed  this  violent  step  so  much 
the  more,  as  he  now  saw  his  own  intention  to  ha\e  the  matter  amicably 
settled  defeated.  Luther,  however,  remained  undaunted.  "  These 
wretched  men,"  he  said,  "  rave  against  me,  and  seek  to  take  my  life, 
but  Christ  lives  and  reigns.  Let  him  see  to  what  they  do."  When 
his  enemies  treated  him  so  severely,  and  were  governed  by  neither  jus- 
tice nor  propriety  in  their  conduct  towards  him,  could  he  be  blamed  for 
resorting  to  all  such  means  as  were  indispensably  necessary  for  his  secu- 
rity, and  the  preservation  of  his  life  ?  Was  he  not  obliged  to  oppose 
such  a  violent  and  tyrannical  power,  from  which  he  had  no  justice  to 
expect?  Was  he  not  obliged  to  abide  by  those  truths  which  he  and 
many  others  considered  very  useful  and  salutary?  And  Luther  actually 
did  so.  He  supposed  it  to  be  his  duty  no  longer  to  spare  the  pope. 
He  published  against  him  many  writings,  in  which  he  called  him  the 
Antichrist,  (the  enemy  of  Jesus  Christ,)  who  took  under  his  protection, 
errors,  crimes,  and  superstition,  and  who  opposed  and  was  hostile  to 
Christianity.  Nor  did  the  pope,  on  his  side,  leave  any  means  untried 
to  put  down  Luther.  He  used  his  utmost  influence  with  the  Elector 
of  Saxony  and  the  Emperor  Charles,  not  only  to  cause  the  writings 
of  Luther  to  be  burned,  but  also  to  have  him  delivered  up  at  Rome. 
Nor  did  he  neglect  the  use  of  base  and  small  means  to  accomplish  his 
ends.  He  offered  to  one  of  the  most  learned  men  of  that  time,  many 
offices  and  great  emoluments,  if  he  would  resolve  to  write  against  Lu- 
ther. But  this  man  is  said  to  have  replied  to  the  pope:  "That  one 
single  leaf  of  Luther's  writings  gave  him  more  instruction  than  all  for- 
mer wisdom."  An  attempt  was  even  made  to  bribe  Luther  with  money. 
It  is  related  that  two  thousand  guilders  were  promised  secretly  to 
be  paid  to  him  ;  and  in  addition  to  tliis,  great  offices  and  titles  of  honour 
would  be  conferred  on  him,  if  he  would  promise  to  be  silent.  But  that 
the  emissaries  whoiiad  been  commissioned  to  make  these  overtures  to 
him,  had  been  obliged  to  depart  from  him  with  this  confession:  "  The 
German  brute  disregards  both  money  and  dignities."  Whether  this 
report  be  true  or  false,  so  much  is  certain,  that  it  does  not  contradict 
probability,  when  we  reflect  that  the  means  by  which  ordinary  persons 
have  so  often  been  gained  over  would  not  have  been  neglected.  And 
now  let  any  one  place  himself  in  Luther's  situation.  On  the  one  hand, 
constant  inquietude,  persecution,  danger,  and  death,  if  he  should  conti- 
nue to  preach  the  truth  ;  and  on  the  other,  money,  ease,  honour,  and 
tranquillity,  if  he  would  discontinue.  Which  of  these  opposite  situa- 
tions would  many  a  one  have  chosen  ?  Perhaps,  and  we  may  say,  cer- 
tamly,  yes,  certainly,  many  would  without  hesitation  have  declared  in 
favour  of  the  latter.     But  not  so  did  our  Luther.     God  and  the  trutl 


CHAP.  VII.]  LIFE   OF   MARTIN   LUTHER.  43 

were  to  him  of  more  value  than  all  other  considerations.  To  free  his 
fellow-creatures  from  their  errors,  from  their  subjection  and  thraldom 
to  the  pope,  to  this  end  he  felt  that  he  was  called  by  God — tliis  he  con- 
sidered to  be  his  most  sacred  duty. 

But  let  us  return  to  our  history.  When  it  was  perceived  that  no 
means  were  available  to  bring  him  over,  it  was  believed  that  Luther's 
undertaking  could  be  stopped  and  defeated  by  burning  his  writings  at 
Colen  and  other  places,  for  it  was  not  without  reason  that  his  enemies 
feared  that  the  perusal  of  his  writings  might  draw  many  people  to  his 
side.  Luther  did  the  same,  less,  perhaps,  from  the  motive  of  retalia- 
tion, than  from  that  of  showing  that  he  now  at  once  intended  by  force 
to  separate  and  rid  himself  from  the  pope  and  all  his  edicts.  Being  ac- 
companied by  a  great  number  of  students  and  some  teachers  at  the  uni- 
versity, he,  in  solemn  procession,  moved  through  the  gate  called  the 
Elsterthor,  at  Wittenberg,  and  ordered  the  procession  to  form  itself  into 
a  circle  on  an  open  place  before  that  gate,  raised  a  small  pile  of  wood, 
and  laid  on  it  the  whole  collection  of  papal  decrees,  and  also  the  bull 
lately  issued  against  him,  and  burned  the  whole,  while  he  delivered  an 
impressive  address  to  the  assembly.  This  was  a  solemn  declaration, 
that  he  now  rejected  the  authority  of  the  pope,  and  renounced  all  obe- 
dience to  him.  There  have  been  frequent  disputes  respecting  the  pro- 
priety of  this  transaction.  Not  only  have  the  enemies  of  Luther  ac- 
cused him  of  having,  by  this  deed,  transgressed  the  limits  of  his  duty 
as  a  subject  to  the  pope,  who  was  his  sovereign,  but  even  his  friends 
have  also  frequently  found  it  difficult  to  justify  this  step.  However 
little  I  feel  disposed  to  defend  each  single  act  of  our  Luther, — for  as 
great  as  he  was,  still  he  remained  a  man ; — yet  this  undertaking  was,  in 
some  degree,  a  necessary  defence  against  the  previous  outrage,  of  a  si- 
milar nature,  committed  by  his  enemies,  and  perhaps  the  only  means  of 
counteracting  the  popish  persecutions  against  him. 

The  noise  which  his  writings  had  made,  now  reached  every  place. 
The  prohibition  against  the  reading  of  them  had  the  very  opposite  effect, 
as  is  always  the  consequence  in  similar  cases.  Every  one  read  and 
studied  them.  All  Germany  learned  from  them  how  unjustifiable  the 
power  of  the  pope  was;  how  many  errors  the  doctrines  of  the  Romish 
church  contained,  and  how  very  necessary  a  universal  change  and  revolu- 
tion was  in  religious  opinions.  Some  hundreds  of  noblemen  in  Franconia 
and  Suabia  offered  their  protection  to  Luther,  when  it  appeared  as  if  the 
Elector  of  Saxony,  irritated  by  the  late  transactions  of  Luther,  would  no 
longer  espouse  his  cause.  All  this  inspired  Luther  with  new  courage, 
and  gave  him  new  strength,  insomuch  that  he  could  now  bid  defiance  to 
all  dangers.  It  really  appeared  as  if  he  became  more  intrepid  in  -pro- 
portion as  the  storm  threatened  from  all  sides  to  burst  forth  upon  him. 
Persecutions  which  would  have  deterred  ordinary  spirits  from  the  ac- 
complishment of  their  ends,  had  no  other  effect  on  him  than  to  make 
him  the  more  unyielding,  and  inclined  to  redouble  his  zeal.  Luther 
himself  relates,  that  at  a  certain  time,  as  he  was  returning  to  his  cloister, 
from  the  university,  where  he  had  been  reading  his  lectures,  a  traveller 
approached,  and  asked  him  "  How  he  could  be  so  bold  as  to  accost 
every  person  in  so  friendly  a  manner,  and  give  him  his  hand.     That 


44  LIFE    OF    MARTIN    LUTHER.  [chap.  VIII. 

some  one  might  have  a  weapon  with  him,  and  murder  him."  Luther 
replied,  "How  could  any  one  escape  who  should  commit  such  an  act? 
He  would  put  his  own  life  in  jeopardy,  and  have  to  die  for  it."  "If  I 
should  murder  you,"  continued  the  stranger,  "and  should  even  myself 
perish  for  tlie  deed,  the  pope  would  make  me  a  saint,  and  you  a  heretic, 
whom  he  would  deliver  over  to  the  devil."  Hereupon  the  stranger  left 
the  city.  It  is  also  related  that  a  foreigner  had  been  found  in  his  kitchen, 
who  had  a  small  pistol  concealed  in  his  sleeve,  and  who  asked  Luther 
in  front  of  the  cloister,  "  why  he  walked  alone."  "  I  am  in  the  hands 
of  God,"  Luther  replied  to  him,  "he  is  my  shield  and  protection,  what 
can  man  do  to  me?"  Whereupon  the  assassin  turned  pale,  and  trem- 
blingly passed  through  the  gate  of  the  city.  At  that  time  Luther  was 
also  apprehensive  that  he  would  be  poisoned,  so  exceedingly  did  his 
enemies  hate  his  life.  He  at  least  received  warnings  from  many  places 
to  be  on  his  guard.  He  received  written  information  from  Breslaw,'that 
two  thousand  ducats  had  been  offered  to  a  certain  physician  if  he  would 
try  his  skill  upon  Luther.  There  likewise  often  came  suspicious  per- 
sons to  him,  whom  he  however  avoided  as  much  as  possible.  He 
relates  that  when  he  once  sat  at  table  in  a  certain  person's  house,  after 
having  eaten  a  little,  he  was  seized  with  violent  vomiting,  and  thrown 
into  a  profuse  perspiration,  which,  however,  had  not  been  followed  by 
any  further  bad  consequences.  And  although  some  of  these  rumours 
may  have  been  unfounded,  yet  the  dubious  situation  in  whicli  he  was 
then  placed,  not  knowing  on  whose  friendship  he  could  depend,  as  well 
as  the  hatred  and  bitter  resentment  of  his  enemies,  at  least  render  it 
probable  that  such  suspicions  were  not  ill-founded. 


CHAPTER  VIII. 

LUTHER   APPEARS    AT   WORMS    IN   THE    YEAR   1521. 

The  pope,  who  saw  his  power  and  authority  so  violently  attacked, 
now  perceived  no  other  means  of  extricating  himself  from  his  difficul- 
ties, than  to  entreat  the  emperor,  Charles  the  V.,  in  a  more  pressing 
manner  than  ever  before,  to  have  the  punishment  denounced  by  the  ban 
inflicted  on  Luther  and  his  adherents.  The  emperor,  an  intelligent  and 
politic  prince,  found  himself  reduced  to  a  serious  dilemma  by  this  requi- 
sition. On  the  one  hand  he  did  not  wish  to  displease  the  pope,  with 
whom  he  stood  in  such  relations  as  to  need  his  favour.  And  if  he  should 
on  this  occasion  not  oblige  him,  he  was  certain  of  losing  his  friendship. 
On  the  other  hand,  without  the  assumption  that  his  love  of  justice  with- 
held him  from  yielding  to  the  desire  of  the  pope,  his  own  interest  dic- 
tated measures  which  were  in  opposition  to  those  of  the  pope.  He  but 
too  clearly  saw  how  absolutely  necessary  it  was  to  limit  the  arrogant 
pretensions  and  claims,  the  plunderings  and  violent  proceedings  of  the 
papal  court.  And  to  this  may  be  added,  that  he  had  become  emperor 
through  tlie  assistance  of  the  Elector  of  Saxonv,  the  frieiul  of  Luther, 
to  whom  on  that  account  he  owed  gratitude.     If  he  should  carry  into 


CHAP.  VIII.]  LIFE   OF   MARTIN   LUTHER.  45 

execution  the  papal  decree,  he  had  to  fear  that  the  elector,  who  in  some 
measure  protected  Luther,  would  thereby  become  offended.  After 
weighing  all  these  considerations,  he  did  not  think  it  prudent  to  break 
friendship  with  either  party,  and  summoned  Luther  to  appear  before  the 
diet  at  Worms,  (which,  as  it  happened,  was  held  in  the  year  1 53 J,)  to 
take  his  trial.  But  by  adopting  this  alternative,  he  satisfied  neither 
party.  The  pope,  who  did  not  wish  an  investigation  to  be  first  made, 
but  wanted  the  punishment  to  be  immediately  inflicted,  was  displeased 
by  this  measure.  And  the  elector,  as  he  believed  he  foresaw  nothing 
with  greater  certainty,  than  that  the  journey  and  the  vindication  would 
cost  Luther  his  head,  at  first  refused  to  accept  of  the  proposal.  At 
length,  however,  both  parties  assented  to  it,  after  a  sale  conduct  for  his 
journey  had  been  provided  for  Luther.  Luther  himself  seemed  to  be 
animated  with  the  greatest  courage.  Among  other  things  he  wrote  to 
the  elector  as  follows:  "I  will  when  1  am  cited,  if  it  shall  be  in  my 
power,  rather  procure  myself  to  be  carried  there  sick,  if  I  shall  not  be 
able  to  go  there  in  good  health.  For  if  the  emperor  calls  me  thither, 
there  is  no  doubt  but  I  am  called  by  God.  If  they  intend  to  conduct 
the  business  in  a  violent  manner,  it  must  be  intrusted  to  God.  He  who 
preserved  the  three  men  in  the  fiery  furnace,  still  lives  and  reigns.  But 
if  he  will  not  save  me,  there  is  only  a  mere  trifle  at  stake,  my  head. 
For  in  this  aff'air,  danger  or  safety  ought  not  to  be  regarded,  and  it  is 
our  duty  rather  to  take  heed  that  we  may  not  desert  the  gospel  which 
we  have  once  adopted,  nor  leave  it  exposed  to  the  derision  of  those 
ungodly  men,  but  courageously  shed  pur  blood  in  its  defence."  And 
on  another  occasion  he  writes  to  one  of  his  friends:  "Do  not  imagine 
that  I  shall  recant  in  the  least  degree.  But  I  will  reply  to  the  emperor. 
If  it  were  intended  that  I  should  appear  before  him  for  the  mere  purpose 
of  making  a  recantation,  I  would  not  go;  for  I  could  as  well  here  recant, 
if  that  were  the  only  object.  But  if  he  calls  me  before  him  to  take  my 
life,  and  by  reason  of  my  answer  shall  consider  rhe  as  an  enemy  of  the 
empire,  I  shall  offer  to  go  to  the  diet.  For  by  the  grace  of  Christ,  I 
shall  not  flee,  nor  leave  his  word  in  danger."  With  these  sentiments, 
Luther  commenced  his  journey  to  Worms,  on  the  4th  of  April,  1521. 
An  imperial  herald,  and  several  learned  men  accompanied  him  in  his 
journey.  When  on  the  way,  he  saw  the  papal  decree  of  his  excommu- 
nication, and  the  ban  which  had  been  issued  against  him,  put  up  in  some 
of  the  cities  through  which  he  passed,  the  imperial  herald  asked  him, 
"Will  you  proceed,  doctor?"  "Yes,"  he  answered,  "notwithstanding 
their  having  put  me  to  the  ban."  When  he  arrived  at  a  city,  the  people 
ran  to  meet  him,  to  see  the  wonderful  man  who  was  so  bold  as  to  op- 
pose the  pope,  and  who  was  considered  as  a  small  divinity.  He  every 
where  received  the  assurance  that  he  would  fare  like  John  Huss,  who, 
an  hundred  years  before,  had  been  burned  at  Costnitz,  on  account  of  his 
attacks  on  popery.  He  was  advised  secretly  to  return,  and  not  expose 
himself  to  the  fury  of  his  enemies.  However,  this  was  his  answer: 
"  Christ  lives,  and  we  will  therefore  enter  Worms  in  defiance  of  all  the 
gates  of  hell,  and  of  those  spirits  who  reign  in  the  air.  And  if  they 
were  to  kindle  a  fire,  whose  flames  between  Wittenberg  and  Worms 
reached  up  to  heaven,  yet  will  I,  because  I  have  been  called,  make  my 


46  LIFE   OF   MARTIN   LUTHER.  [cilAP.  VIII. 

appearance,  and  put  myself  between  the  teeth  of  my  enemies,  acknow- 
iedj^e  Christ,  and  as  to  the  rest,  leave  it  to  his  care  and  direction." 
When  he  had  nearly  reached  Worms,  his  friends,  aware  of  the  hatred 
and  biltetness  of  his  enemies,  advised  him  by  letter  not  to  go  to  that 
place.  "No,"  he  cried,  "and  if  there  were  as  many  devils  in  Worms 
as  there  are  tiles  on  the  roofs  of  the  houses,  yet  would  1  enter  that  city." 
An  exclamation  whicJi  could  only  be  made  by  a  man  whose  heart  and 
confidence  were  placed  on  God.  Luther  had  hardly  arrived  at  Worms, 
when  he  was  cited  to  appear  before  the  diet  on  the  following  day,  at  four 
o'clock,  in  the  afternoon.  He  first  strengthened  himself  with  a  fervent 
prayer,  which  elevated  his  heart,  and  which  he  sent  to  his  God,  and 
then  concluding  with  the  following  words,  went  to  the  diet:  "O  God! 
thon  art  not  dead !  thou  livest !  But  1  will  go  and  die  !  Righteous  is 
the  cause,  and  thine  it  is.     This  is  resolved  on,  in  thy  name !" 

The  concourse  of  people  was  on  this  occasion  so  great  that  it  was 
found  necessary  to  lead  him  through  secret  passages  to  the  town-hall, 
where  the  diet  was  assembled.  Every  one  wanted  to  see  Luther,  and 
it  was  with  difficulty  that  the  military  guard  which  stood  without,  could, 
prevent  the  people  from  forcibly  entering  the  town-hall.  As  he  was 
going  into  it,  a  knight  patted  him  on  the  shoulder,  and  said,  "  Little 
monk,  little  monk,  you  are  now  going  to  undertake  something  greater 
than  I  and  others  of  my  rank  have  ever  done,  even  in  our  hottest  military 
engagements.  If  your  opinions  are  correct,  and  you  feel  an  assurance 
that  they  are,  then  go  on  in  the  name  of  God,  and  be  of  good  cheer,  God 
will  not  forsake  you."  Some  of  the  members  of  the  diet,  who  were  on 
his  side,  also  encouraged  him,  with  this  passage  of  scripture  :  "  When 
they  deliver  you  up,  take  no  thought,  how  or  what  ye  shall  speak." 
Mat,  X.  19.  Such  expressions  must  surely  have  had  a  peculiar  tendency 
to  strengthen  his  resolution.  In  the  diet  these  two  questions  were  put 
to  him  :  1.  Whether  he  would  acknowledge  hiirtself  to  be  the  author  of 
all  the  books  which  had  been  printed  in  his  name  ?  2.  Whether  he  would 
revoke  them,  or  not?  To  the  first  question  his  advocate  answered: 
"  That  he  wished  the  titles  of  the  books  to  be  named."  AVhen  this 
was  done,  Luther  freely  acknowledged  them  to  be  his.  But  with 
regard  to  the  second  question  he  requested  time  for  consideration  till  the 
following  day.  On  his  return  from  the  hall  were  the  diet  was  assembled, 
many  princes  who  were  convinced  of  the  truth  of  his  positions,  exhorted 
him  by  no  means  to  be  disheartened,  and,  as  they  expressed  themselves, 
not  to  be  afraid  of  those  who  kill  the  body  ;  but  are  not  able  to  destroy 
the  soul.  On  the  following  day  he  again  appeared  before  the  diet,  and 
in  a  speech  of  two  hours'  length,  made  a  declaration  to  this  eflect :  that 
his  books  were  of  difTerent  and  distinct  kinds.  In  some  of  them  he  had 
merely  treated  of  religion,  and  these  he  could  not  recant.  In  others  he 
had  attacked  the  false  doctrines  of  the  Romish  cliurch.  And  these  also 
he  could  not  resolve  to  recall.  And  in  others  he  had  too  severely  at- 
tacked private  persons.  And  if  in  the  latter  he  had  done  them  injustice, 
he  had  only  attempted  to  maintain  the  justice  of  his  caiise.  Wiih  this 
answer  the  diet  was  not  satisfied.  They  demanded  of  him  to  speak 
explicitly,  and  answer  yes  or  no  to  the  question  whether  he  would  recant 
his  books  or  not.     Hereupon  Luther  replied  in  a  truly  exalted  manner. 


CHAP.  IX.]  LIFE  OF  MARTIN  LUTHER.  47 

"  Except  I  can  be  convinced  by  clear  and  conclusive  reasoning,  or  by     ! 
proofs  taken  from  the  Holy  Scriptures,  I  neither  can  nor  will  recant,    / 
because  it  is  neither  safe  nor  advisable  to  do  any  thing  which  is  against 
my  conscience.     Here  I  stand.     I  cannot  do  otherwise,  so  help  me   | 
God !  Amen."     All  who  were  present,  and  particularly  the  emperor, 
admired  the  intrepidity  with  which  he  uttered  these  words.     And  when    \ 
after  this  question  had  been  repeatedly  put  to  him,  he  still  gave  the  same     \ 
answer,  he  was  dismissed  from  the  assembly  under  a  strong  escort.     / 
Some  of  the  members  of  the  diet  indeed  afterwards  took  pains  to  change 
his  resolve,  but  this  too  did  not  succeed.     The  emperor  finally  came  to 
this  decision  :    "  That  since    Luther  would   not  recede  a  single   inch 
from  his  errors,  he  would  pursue  him  and  his  adherents  with  the  ban 
and  act  of  outlawry,  of  the  empire  ;  yet  he  would  not  break  the  promis'3 
he  had  made  to  him,  of  a  safe-conduct,  but  cause  him  to  be  safely  con- 
veyed back  to  the  place  from  whence  he  had  come.     It  was  indeed 
attempted  to  persuade  the  emperor  to  refuse  to  Luther  the  safe-conduct 
for  this  singular  reason :  "  that  he  was  under  no  obligations  to  keep  his 
promise  to  a  heretic."     However,  to  this  the  emperor  replied  :  "  What 
a  person  promises  he  ought  to  keep.     And  even  if  the  whole  world 
should  lie,  yet  ought  not  an  emperor  to  lie."     Luther,  therefore,  on  the 
26th  of  April,  1521,  departed  from  Worms,  under  a  strong  escort,  after 
having  received  from   princes  and  other  persons   of  high   distinction, 
extraordinary  proofs  of  good  will  and  favour.     Princes  of  the  highest 
rank  visited  him  at  his  lodgings.     The  Elector  of  Treves  had  even  in- 
vited him  to  his  table,  where  however  the  extraordinary  circumstance 
took  place,  that  at  the  very  moment  when  Luther  was  putting  the  wine 
glass  to  his  lips  it  burst.     Conjectures  of  every  kind,  especially  that 
of  the  possibility  of  poison  having  been  introduced  into  the  glass,  gained 
possession  of  the  minds  of  all  who  were  present  in  the  moment  of  sur- 
prise.    But  Luther  witli  much  composure  of  mind  put  down  the  glass, 
and  said  "  the  liquor  was  not  bestowed  on  me  :  the  bursting  of  the  glass 
was  perhaps  occasioned  by  the  sudden  transition  from  coldness  to  warmth 
produced  in  the  glass  by  the  wine." 


CHAPTER  IX. 

Luther's  abode  at  the  castle  of  wartburg. 

On  his  journey  home,  Luther  no  less  enjoyed  the  love  and  confidence 
of  all  who  saw  him.  He  every  where  met  with'a  friendly  reception, 
and  it  was  plainly  to  be  seen  that  the  one  half  of  Germany  Avas  already 
inclining  to  his  side.  While  on  his  way  home,  he  was  visiting  those 
parts  of  the  country  which  belong  to  Eisenach,  his  native  district,  and 
just  as  he  was  entering  the  forest  of  Thuringia,  he  was  attacked  by  two 
knights  dressed  in  disguise,  when  Luther's  brother,  Avho  was  with  him 
in  the  wagon,  was  so  terrified  at  the  sight  of  two  rapidly  approaching 
horsemen,  that  he  threw  himself  out  of  the  wagon,  and  without  showing 
any  concern  for  his  brother's  fate,  with  all  possible  haste  betook  himself 


48  LIFE   OF  MARTIN   LUTHER.  [cHAP.  IX. 

to  fliglit,  while  the  horsemen  pulled  Luther  out  of  the  wagon,  dressed 
^  him  in  the  habiliments  of  a  knight,  placed  him  on  a  horse,  and  hastened 
away  with  him.  Both  unexpected  and  frightful  was  this  occurrence. 
At  least  those  who  had  accompanied  Luther  in  the  wagon  were  thereby, 
thrown  into  such  consternation,  that  they  lost  all  their  presence  of  mind 
)  to  pursue  the  horsemen.  In  the  mean  time  the  men  who  had  tluis 
•  captured  I^Uher,  for  a  long  while  led  him  to  and  fro  in  the  forest  till  the 
\.  a;>proach  of  nigiit,  when  they  took  the  road  leading  to  the  castle  of 
Wartburg,  near  Eisenach,  were  they  arrived  at  midnight.  Here  they 
vdelivered  up  their  prisoner,  and  gave  the  strictest  orders  to  the  super- 
nitendant  of  the  castle  to  treat  this  stranger  well.  However  tliis  whole 
aflair  was  the  work  of  the  Elector  of  Saxony,  who  wished  to  put  Luther, 
who  had  been  previously  prepared  for  the  incident,  into  a  place  of 
Sficurity,  and  to  prevent  any  further  bold  steps  to  which  he  miglit  be 
4cnpelled  by  the  warmth  of  his  natural  temper.  And  this  was  the  only 
method  to  save  his  life,  for  he  was  not  only  put  to  the  ban  by  the  pope, 
but  was  also  proscribed  by  a  resolution  of  the  diet.  And  whoever  was 
declared  an  outlaw  by  the  states  of  the  empire,  him  every  one  was  pri- 
vileged to  abuse,  and  even  to  kill  with  impunity.  The  elector  himself 
found  it  necessary  to  keep  Luther's  retreat  to  the  castle  a  profound 
secret,  so  that  except  a  few  of  his  counsellors,  no  one  knew  it.  At  the 
castle  he  was  known  only  by  the  name  of  Sir  George.  Not  only  at 
the  diet,  but  in  all  other  places,  it  was  believed  that  Luther  had  actually 
been  taken  prisoner,  and  perhaps  was  killed.  And  the  more  his  enemies 
vainly  enjoyed  the  pleasure  derived  from  the  supposition  of  his  death, 
the  more  his  friends  lamented  his  loss.  But  when  suspicions  were 
entertained  that  he  was  still  living,  every  effort  was  made  at  Rome,  not 
only  to  discover  the  place  of  his  retreat,  but  they  even  burned  his  books, 
together  with  himself,  in  effigy.  "  I  care  not,"  said  Luther,  when  he 
heard  this  circumstance,  "  if  they  burn  me  and  all  my  books ;  the  people 
are  now  in  j)ossession  of  the  Holy  Scriptures.  These  alone  will  open 
their  eyes."  It  was  believed  that  the  emperor  himself  was  privy  to  the 
capture  of  Luther,  and  tliat  he  had  even  assisted  in  concerting  that  scheme. 
And  this  is  by  no  means  improbable.  For  although  this  prince,  to  please 
the  pope,  assented  to  the  act  of  outlawry,  yet  he  never  insisted  on  it, 
that  this  decree  should  be  carried  into  execution.  He  rather  contributed 
his  share  to  the  diminution  of  the  pope's  authority,  and  to  the  abridg- 
ment of  his  power,  and  was  pleased  to  see  that  Luther  commenced  this 
work. 

In  the  mean  time  Luther  was  not  idle  at  the  fortress.  He  improved 
his  knowledge  of  the  Hebrew  and  Greek  languages,  and  what  is  one  of 
his  most  meritorious  deeds,  he  there  commenced  his  translation  of  the 
New  Testament.  Had  Luther  at  that  time  done  nothing  more  than  by 
this  translation  put  the  Bible  into  the  hands  of  the  common  people,  this 
alone  would  have  constituted  one  of  the  greatest  and  most  praiseworthy 
men.  In  order  to  form  an  accurate  estimate  of  this  merit,  it  is  neces- 
sary to  take  a  retrospective  view  of  those  times.  Even  the  learned 
themselves,  at  that  period,  knew  but  litUe  of  the  Bible,  and  the  common 
people  were  almost  totally  unacquainted  with  the  Scriptures.  There 
were,  indeed,  occasionally  a  few  of  the  historical  facts  recorded  in  them 


CHAP.  X.J  LIFE  OF  MARTIN  LUTHER.  49 

related  to  the  people,  and  some  badly  executed  and  indecent  paintings, 
descriptive  of  those  facts,  h  ing  up  in  the  monasteries.  And  this  was 
all  the  kno'A'ledge  they  possessed  of  the  Bible.  The  first  care  of  Lu- 
ttier,  therefore,  was  to  see  that  Bibles  were  distributed  among  the  peo- 
ple, that  they  might  see  the  truth  of  his  doctrines,  and  regulate  their 
lives  according  to  the  precepts  contained  in  the  Bible.  And  besides 
tliis,  he  wroie  many  sermons,  and  attacked  many  abuses  of  religion,  for 
instance,  auricular  confessions  and  monastic  vows.  Auricular  con- 
fession consisted  in  this  :  Every  one  was  obliged  to  mention  to  his 
confessor  each  and  every  gross  sin,  if  he  wished  to  receive  pardon  for 
it.  But  this  practice  not  only  had  no  foundation  in  the  Holy  Scriptures, 
but  also  occasioned  many  unpleasant  feelings.  And,  according  to  the 
monastic  vow,  many  young  people  of  both  sexes,  by  an  oath  bound 
themselves  during  their  lives,  to  live  abstracted  from  the  world,  to  spend 
their  whole  time  in  praying  and  singing,  and  to  remain  in  a  state  of  celi- 
bacy. Those  who  devoted  themselves  to  such  a  life  were  the  monks 
and  nuns,  of  whom  there  was  at  that  time  so  great  a  number.  Their 
manner  of  life  was  contrary  both  to  the  design  of  the  Creator,  who 
formed  us  for  industry  and  for  the  doing  of  good,  and  exceedingly  bur- 
densome to  the  rest  of  mankind,  who  were  obliged  to  feed  and  support 
those  idle  persons.  Luther  saw  this  evil  and  publicly  denounced  it. 
He  also  in  other  respects,  by  written  counsels,  promoted  the  progress 
of  the  Reformation,  for  which  due  preparation  had  already  been  made  in 
many  places. 


CHAPTER   X. 

LUTHER    GOES    TO  "WITTENBERG    AND    BY    HIS    INFLUENCE    QUIETS    SOME    DIS- 
TURBANCES. 

Luther  had  now  been  upwards  of  three-quarters  of  a  year  at  Wart- 
burg,  when  at  Wittenberg,  and  in  places  adjacent  thereto,  some  disturb- 
ances arose  which  required  his  presence.  For  some  time  already,  he 
had  wished  to  leave  the  still  retirement  of  his  present  abode,  because  it 
was  more  agreeable  to  his  inclination  publicly  to  instruct  and  teach,  and 
to  be  useful  to  the  people.  His  sedentary  life  at  the  castle  had  likewise 
actually  occasioned  him  some  sickness.  He  sometimes,  indeed,  was 
brought  into  the  open  and  fresh  air,  being  accompanied  by  some  noble- 
men, and  was  dressed  in  a  horseman's  habit,  that  no  one  might  know 
him.  However,  this  was  not  sufficient  for  the  preservation  of  his  health. 
He  therefore  availed  himself  of  the  first  opportunity  to  leave  this  place, 
when  at  Wittenburg  certain  dissensions  had  arisen,  which  he  only  was 
able  to  quiet.  The  Augustinian  friars  had  at  that  place  reformed  many 
abuses,  and  among  others,  the  silent  masses,  and  the  taking  of  only  one 
part  of  the  sacrament  at  the  Lord's  supper;  for  the  Roman  Catholics 
only  eat  the  bread  in  receiving  the  Lord's  supper,  and  the  priest  drinks 
the  wine  in  the  name  of  the  whole  congregation,  which,  notwithstand  < 
7  G 


50  LIFE  OF   MARTIN  LUTHER.  [cHAP.  X. 

ing,  is  contrary  to  the  command  of  Christ.  However,  some  were  not 
satisfied  witli  this  change,  but  went  farther,  and  wished  at  once  to  abo- 
lish all  papal  customs.  Being  accompanied  by  a  great  number  of  stu- 
dents as  well  as  others,  they  entered  the  palace  chapel  at  Wittenberg, 
destroyed  the  images  of  the  saints,  and  pulled  down  the  altars  which 
were  in  that  church,  and  drove  out  the  clergymen  who  were  perform- 
ing the  religious  ceremonies.  Besides  other  restless  and  enthusiastic 
persons  who  had  come  to  Wittenberg,  the  ringleader  of  tliem  was  es- 
pecially one  Carlstadt,  a  man  otherwise  good,  but  of  a  warm  and  hasty 
temper.  This  occurrence  produced  a  great  ferment,  so  that  the  congre- 
gation wrote  to  Luther,  and  begged  him  for  his  advice  in  this  matter, 
and,  if  possible,  to  come  himself.  And  this  he  also  did,  contrary,  in- 
deed, to  the  wishes  of  the  elector,  who  believed  him  still  to  be  in  great 
danger.  It  was  sufficient  for  him  to  know  that  he  was  needed  at  Wit- 
tenberg, and  thought  if  he  should  longer  delay  going  there,  all  he  had 
hitherto  done  in  the  cause  of  religion  would  be  in  vain.  And  he  judged 
very  correctly,  that  it  was  not  prudent  to  commence  the  work  of  re- 
formation by  the  abrogation  of  external  ceremonies  and  customs.  He 
thought  it  better  in  the  first  place,  to  enlighten  the  understanding  of  the 
people  ;  then  they  would  themselves  perceive  how  unnecessary  and 
pernicious  certain  established  ceremonies  were.  With  these  sentiments 
he  arrived  at  Wittenberg,  on  the  1st  of  March,  1522,  and,  by  preaching 
a  few  sermons,  restored  order  and  quietness.  To  such  a  height  had 
Luther's  authority  at  that  time  already  risen.  The  enthusiasts,  among 
whom  Nicholas  Storch,  and  especially  the  celebrated  Thomas  Muentzer, 
peculiarly  distinguished  themselves,  were  obliged,  after  Luther  had  in 
vain  endeavoured  to  convince  them  of  the  falsity  of  their  pretended  re- 
velations, to  leave  the  city,  as  disturbers  of  the  peace  and  movers  of 
commotions  injurious  to  the  order  of  society ;  the  restless  Carlstadt,  on 
the  contrary,  was,  by  proper  representations,  partly  quieted,  and  partly 
indulged  in  cases  wherein  his  extravagant  opinions  were  less  detrimental, 
at  the  same  time,  however,  giving  him  a  prudent  check.  This  was  a 
moderation  which  the  more  redounds  to  the  honour  of  Luther,  the  less 
it  is  on  other  occasions  to  be  met  with  in  fiery  and  rash  tempers,  and  the 
more  he  has  usually  been  accused  of  a  contrary  disposition.  The  re- 
mainder of  the  year  1522  he  spent  in  the  translation  of  the  New  Tes- 
tament, which,  on  the  21st  of  September,  in  the  same  year,  he  finished. 
It  was  now  an  easy  thing  for  every  one  to  compare  the  doctrines  of 
Luther  with  those  of  the  Bible.  And,  in  truth,  the  Reformation  would 
never  have  so  happily  progressed,  if  the  German  Bible  had  not  been  its 
precursor,  and  contributed  so  much  to  its  propagation.  The  whole 
translation  of  the  Bible  was  not  published  entire  till  the  year  1534. 
But  besides  this  version  of  the  Scriptures,  he  not  only  wrote  many  other 
tracts,  but  also  diligently  taught  and  preached,  so  that  he  may  justly 
be  numbered  amongst  the  most  industrious  men  that  ever  lived.  He 
was  not  well  pleased  when  he  received  invitations  from  his  friends,  be- 
cause it  deprived  him  of  so  much  of  that  time  which  he  might  have  de- 
voted to  his  labours. 

As  much  as  this  industry  was  entitled  to  praise,  so  censurable  migh» 
il  have  appeared  in  him,  if  at  that  time  he  had  begun  to  write  in  a  some 


CHAP,  x.j  LIFE  OF   MARTIN  LUTHER.  51 

what  harsh  and  severe  manner  against  his  opponents.  It  is  not 
absolutely  necessary  to  be  his  friend,  to  do  him  the  justice  to  say,  that 
he  was  as  much  provoked  to  it  by  his  enemies,  as  impelled  and  ani- 
mated by  his  zeal  for  the  promotion  of  truth  and  good  doctrines.  If  we 
recollect  the  malignant  persecutions  which  so  often  threatened  his  repu- 
tation and  even  his  life ;  if  we  paint  to  ourselves  the  poignant  feelings 
of  grief  produced  in  the  heart  of  Luther  by  that  injustice  which  was 
done  both  to  him  and  to  the  cause  of  truth :  and,  finally,  if  we  take  a 
retrospective  view  of  the  manners  of  those  times,  in  which  it  was  neces- 
sary to  speak  in  rough  language  in  order  to  be  understood,  and  when 
milder  manners  were  but  little  in  vogue,  we  shall  then  find  the  violent 
expressions  in  his  writings  pardonable,  and  be  obliged  to  admire  that 
high  degree  of  intrepidity  for  which  he  was  distinguished,  which,  how- 
ever, was  the  fruit  of  his  confidence  in  God.  But  I  do  not  know  how 
better  to  justify  him  than  he  does  himself.  Here  follows  his  own  con- 
fession concerning  the  severity  of  his  writings  : — "  I  cannot  deny  that  I 
am  more  severe  than  I  ought  to  be.  But  as  they  know  the  irritability 
of  my  temper,  they  ought  not  to  provoke  me.  How  difficult  it  is  to 
moderate  the  pen,  you  may  judge  of  yourselves:  You  will  yourselves 
never  convert  the  sword  into  down,  nor  war  into  peace.  And  this  is 
the  very  reason  why  I  feel  so  much  reluctance  to  express  myself  publicly. 
And  the  more  difficult  it  is  for  me  to  hold  a  milder  pen,  the  more  am  I 
entangled  and  drawn  into  controversies ;  yet  for  no  other  reason,  than  be- 
cause I  reprobate  the  abominable  calumnies  which  they  vent  against  me 
and  the  word  of  God.  And  even  if  my  natural  warmth  and  sharp  pen 
did  not  excite  me,  still  the  great  injustice  they  do  to  me,  would  enrage 
a  heart  of  stone  ;  how  much  more  me,  who  do  not  hold  a  dull  pen,  and 
who  must,  beyond  all  measure,  suff"er  from  these  monsters.  What  do 
you  think  of  Christ?  Did  he  not  sharply  inveigh  against  the  Jews 
when  he  called  them  an  evil  and  adulterous  generation  ;  a  generation 
of  vipers  ;  hypocrites,  and  children  of  the  wicked  one?  Though  I 
may  transgress  the  rules  of  politeness,  yet  am  I  honest  and  upright  with 
them  ;  and  think  that  herein  I  have  an  advantage  over  my  enemies,  who 
write  against  me  in  the  most  artful  and  insidious  manner." 

During  this  year  there  was  much  related  concerning  the  temptations 
which  Luther  should  have  suffered  from  Satan.  It  is  said,  for  instance, 
that  he  had  thrown  his  iftk-stand  at  the  devil,  when  he  tried  to  interrupt 
Luther  in  his  studies.  It  is  unnecessary  in  our  times  to  say  a  single 
word  concerning  this  affair.  These  things  are  only  here  mentioned  for 
the  purpose  of  contradicting  them,  if  the  reader  should  have  happened 
to  hear  of  them.  Every  one  knows  that  in  those  times  mankind  were 
fond  of  indulging  themselves  in  the  relation  of  such  stories  and  fables ; 
when,  besides,  it  was  not  unfrequently  the  case,  that  men  believed  cbbb 
tain  persons  were  in  close  alliance  with  the  devil.  Even  pious,  and,  in 
other  respects,  good  people,  did  not  hesitate  to  attribute  to  Satan  the 
bad  thoughts  which  arose  in  their  minds.  Happy  it  is  for  us,  that  we, 
for  the  most  part,  have  shaken  off  such  superstition.  But  let  us  return 
to  our  Luther. 

In  the  years  1522  and  '23,  he  received  encouragement  from  all  quar- 
ters to  proceed  in  the  work  he  had  commenced.     Many  cities  and 


52  LIFE  OF  MARTIN  LUTHER.  [cHAP.  XI. 

countries  sent  delegates  to  him  for  instruction  and  advice.  People  came 
even  from  far  distant  countries,  and  desired  to  be  taught  by  him.  And 
many  cities  declared  in  favour  of  his  doctrines.  In  Wittenberg  even, 
he  eradicated  many  abuses,  and  every  where  endeavoured  to  give  to 
public  worship  a  better  form  and  regulation.  He  particularly  abolished 
the  pernicious  and  unnatural  interdiction  of  the  Catholic  church,  by 
which  a  clergyman  was  forbidden  to  marry.  The  first  minister  of  the 
Gospel,  who  entered  into  the  matrimonial  state,  was  a  preacher  at  Kam- 
berg,  near  Wittenberg.  But  what  at  that  time  gave  Luther  the  greatest 
trouble,  was  the  conduct  of  the  aforesaid  Carlstadt,  who,  regardless  of 
all  better  instruction,  again  gave  himself  up  to  his  fanaticism.  And 
though  he  did  not  at  Wittenberg  dare  to  undertake  any  more  of  his  rash 
and  inconsiderate  proceedings,  yet  he  raised  many  disturbances  in  other 
places.  Admonition,  entreaty,  and  warnings,  to  restrain  and  lead  him 
into  the  right  way,  were  all  in  vain,  until  at  length  he  was  banished 
from  the  country. 


CHAPTER  XL 

LUTHER   OPPOSES   THE    REBELLIOUS    PEASANTS. 

But  still  greater  anxiety  of  mind  was  caused  to  Luther  by  the  cele- 
brated war  excited  by  the  peasants,  and  which  broke  out  in  the  year 
1525.  The  foundation  for  this  war  had  been  laid  in  the  year  1524,  by 
one  Thomas  Muentzer.  This  man  had,  under  pretence  of  the  evan- 
gelical liberty  preached  by  Luther,  at  Zwickau  and  Altstadt,  excited 
every  species  of  discontent  and  insurrection  against  the  government,  and 
thereby  already  incurred  Luther's  displeasure.  He  now  wished  to  go 
to  Muehlhausen,  and  there  occasion  similar  troubles,  which  unfortu- 
nately he  effected.  Many  peasants  in  Alsace,  Suabia,  Franconia,  and 
Thuringia  formed  a  conspiracy,  stormed  the  convents,  burned  and 
demolished  the  castles  of  many  noblemen,  and  renounced  all  further 
obedience  to  their  lords  and  magistrates.  They  refused  to  pay  any 
more  public  rates,  and  wanted  to  wrest  the  estates  from  the  landholders, 
and  convert  them  to  their  own  use.  It  is  very  true  that  the  peasantry 
were  then  more  oppressed  than  at  the  present  time.  They  were  in 
reality  almost  slaves,  who  by  their  utmost  toil  could  barely  sustain  their 
lives,  and  had  hardly  any  possessions.  It  was  now  that  there  arose  in 
them  a  wish  to  obtain  some  relief  from  the  oppressions  they  suffered. 
To  this  was  added  the  circumstance,  that  many  among  them  were  in- 
clined to  the  doctrines  of  Luther.  He  had  in  some  of  his  doctrines 
urged  the  right  of  being  freed  from  slavery  to  the  pope,  and  of  enjoying 
the  liberty  of  conscience.  That  to  every  one  it  ought  to  be  allowed 
according  to  his  own  opinion,  to  profess  whatever  religion  he  pleased, 
and  that  no  one  ought  to  be  persecuted  and  abused,  because  in  religious 
truths  he  entertained  opinions  and  notions  differing  from  those  of  others. 
These  his  doctrines  concerning  freedom  in  religious  opinions,  those 
people,  who  only  directed  their  thoughts  to  worldly  goods  and  advaor 


CHAP.  XII.]  LIFE   OF   MARTIN  LUTHER.  53 

tages,  misconceived,  and  wished  also  to  extend  to  theii*  political  rights, 
and  to  the  relation  which  subsists  between  the  subject  and  the  prince. 
Their  real  object  was  to  be  free,  to  be  free  from  taxes  and  feudal  services. 
To  these  evils  was  superadded  the  influence  of  some  mad  enthusiasts, 
who  led  these  people  into  still  greater  errors.  Even  Luther's  name, 
although  his  doctrines  furnished  no  pretext  for  it,  was  used  to  justify 
their  conduct,  inasmuch  as  they  erroneously  quoted  his  opinions.  He, 
into  whose  mind  nothing  of  the  kind  had  ever  entered,  and  who  had  a 
very  different  object  in  view  in  his  doctrines  touching  liberty,  was  not  a 
little  astonished  when  he  heard  of  these  transactions.  The  first  thing 
he  now  did  was,  by  a  written  declaration,  publicly  to  censure  the  con- 
duct of  these  intemperate  enthusiasts.  And  when  he  found  that  this 
measure  was  of  no  avail,  he  not  only  admonished  the  princes  to  exert 
their  utmost  endeavours  to  quell  these  disturbances,  but  himself  under- 
took a  journey  to  Thuringia,  because  he  believed  that  he  would  be  able 
to  effect  more  by  his  presence  than  by  his  writings.  So  little  did  Luther 
justify  insurrection  against  the  lawful  authority.  And  tranquillity  was 
actually  soon  restored.  Some  of  the  princes  marched  with  several 
thousand  men  against  such  a  combined  mass  of  insurgents,  which  had 
increased  to  the  number  of  eight  thousand  men,  but  who  were  unpro- 
vided with  arms  and  other  means  of  defence.  Peace  was  offered  to 
them  on  condition  of  their  delivering  up  their  ringleaders,  and  returning 
to  their  homes.  This  offer  they  would  have  embraced  had  not  Muent- 
zer,  who  has  already  been  mentioned,  dissuaded  them  from  it.  And  to 
this  end  he  took  advantage  of  their  superstition,  and  induced  them  to 
believe  that  the  rainbow  which  happened  to  make  its  appearance  in  the 
sky  at  that  very  time,  was  a  sure  token  that  they  would  be  victorious. 
They  therefore  risked  an  attack,  in  which,  instead  of  their  making  the 
least  defence,  they  sang  the  following  hymn,  "  Come,  Holy  Ghost," 
&c.,  in  the  hope  that  heaven  alone  would  protect  them.  Thus  are 
wretched,  ignorant  people  often  led  astray  by  their  deceivers,  who  usu- 
ally seek  to  profit  by  the  superstition  of  the  people.  The  multitude 
was  dispersed,  Muentzer  was  taken  and  beheaded,  and  thus  an  end  put 
to  the  rebellion. 


CHAPTER  Xn. 

LUTHER    PUBLICLY    INTRODUCES    THE    EVANGELICAL    RELIGION    INTO    SAXONY. 

Whilst  these  transactions  took  place,  Frederick  the  Wise,  Elector 
of  Saxony,  died  at  the  castle  of  Lochau,  now  called  Annaburg,  near 
Wittenberg,  on  the  3d  of  May,  1525.  His  death  produced  great 
changes..  Although  he  was  the  friend  of  Luther,  and  not  averse  to  his 
religious  doctrines,  yet  he  at  least  outwardly  continued  to  be  devoted  to 
the  Roman  Catholic  religion,  and  would  by  no  means  permit  any  changes 
to  be  made  in  it  by  violence.  But  entirely  different  were  the  thoughts 
of  his  brother,  John  the  Steadfast,  who  succeeded  him  in  the  govern- 
ment.    This  prince  proceeded  more  rashly,  and  publicly  approved  of 


54  LIFE   OF  MARTIN  LUTHER.  [CHAi   ^11. 

the  religious  tenets  of  Luther.  In  short,  nothing  more  remained  to  be 
done,  than  that  the  doctrines  in  whose  favour  ilie  minds  of  all  were 
already  disposed,  should  receive  the  additional  sanction  of  becoming 
publicly  established.  And  this  event  now  took  place.  The  form  ot' 
public  worship  was  improved,  the  many  useless  ceremonies  disconti- 
nued, and  the  bishops  were  divested  of  all  that  authority  which  they  had 
hitherto  so  exceedingly  abused.  Among  other  things,  the  ridiculous 
practice  was  set  aside  of  reading  Latin  prayers  in  the  churches,  from  the 
reading  of  which  the  common  people  neither  do  nor  can  receive  any  re- 
ligious impressions  ;  and,  instead  of  the  Latin,  German  prayers  were 
introduced,  which  latter  were  more  intelligible  to  them.  Luther  now  ap- 
pointed none  but  evangelical  ministers,  the  first  of  whom  was  named 
George  Roerer.  He,  for  his  own  part,  now  laid  aside  his  monk's  habit, 
and  exchanged  it  for  a  minister's  garb. 

At  this  time  he  did  another  act  which  at  once  terminated  his  monastic 
life ;  he  entered  into  the  matrimonial  state.  This  was  a  step  which  ex- 
cited much  attention.  He  had  before  already  encouraged  many  former 
monks  and  preachers  to  marry,  but  never  till  now  had  any  thoughts  of 
doing  it  himself.  When  the  elector  and  many  others  advised  him  to  do 
the  same,  he  replied  :  "  Very  well,  I  am  prepared  to  pave  the  way  by 
my  own  example."  But  what  gave  occasion  for  his  marrying,  was  more 
particularly  this  :  In  the  year  1523  already,  he  had  an  opportunity  of 
becoming  acquainted  with  a  young  lady  of  noble  extraction,  named  Ca- 
tharine Von  Bore.  This  young  lady  had  been  a  nun  in  the  nunnery 
near  Grimma,  and  had  fled  from  it,  together  with  eight  other  young 
women  of  noble  birth.  As  well  disgust  at  the  monastic  life,  as  more 
correct  notions  of  things  propagated  by  Luther,  may  have  led  them  to 
take  this  step.  They  went  to  Wittenberg,  where  they  were  supported 
at  the  expense  of  the  elector.  Catharine  Von  Bore  was  of  a  religious 
turn  of  mind,  and  often  consulted  Luther  concerning  virtue  and  the  fear 
of  God.  Luther  advised  her  to  marry,  and  for  this  purpose  in  vain  pro- 
posed to  her  two  persons  between  whom  to  choose  a  husband  for  her- 
self. As  his  father  and  others  now  pressed  him  to  marry,  because  his 
example  would  operate  on  others,  as  he  had  himself  recommended 
and  enjoined  the  married  state,  and  Avas  obliged  to  hear  censures 
on  account  of  his  celibacy  ;  and  finally,  as  this  young  woman  united 
in  herself  personal  charms  and  virtues,  to  which  he  was  not  indifferent, 
he,  in  the  month  of  June,  in  the  year  1525,  resolved  to  become  her 
husband.  He  really  considered  it  to  be  his  duty  to  show  the  injustice 
of  monastic  vows,  and,  in  this  respect,  to  lead  the  way,  and  no  fear  of 
opinions  of  the  world  could  prevent  him.  However  none  of  his  other 
actions  has  been  so  much  censured  and  calumniated  as  this.  The  Roman 
Catholics  accused  him  of  incontinency,  lustfulness,  and  of  base  views. 
But  when  it  is  considered  that  Luther  was  then  already  a  man  of  forty-two 
years  of  age ;  that  he  had  never  expressed  a  wish  to  break  his  monastic 
vow  of  continence,  and  that  the  rest  of  his  innocent  and  laborious  course 
of  life  affords  no  cause  for  such  a  suspicion,  all  these  accusations  fall 
to  the  ground.  He  was,  indeed,  at  first  uneasy  for  having  taken  this 
step  in  the  midst  of  so  many  more  important  concerns.  His  uneasiness 
was,  however,  soon  removed,  as  this  marriage  not  only  turned  out  to 


CHAP.   XII.]  LIFE    OF    MARTIN   LUTHER.  55 

make  him  very  happy  and  contented,  but  also  did  not  hinder  him  in  his 
avocations  and  labours.  For  he  remained  indefatigable  in  giving  both 
oral  and  written  instructions.  A  new  proof  of  his  unintermiited  activity 
was,  that  in  the  year  1527,  he  advised  the  Elector  of  Saxony  to  order 
the  schools  and  churches  in  his  dominions  to  be  visited.  This  was  ab- 
solutely necessary  for  the  restoration  of  order.  In  them  there  was  no 
superintendence,  nor  were  they  under  any  determinate  rules.  Luther 
himself,  accompanied  by  some  of  the  counsellors  of  the  elector,  travelled 
through  the  whole  of  the  electoral  circle,  and  a  part  of  Meissen.  Wher- 
ever they  came,  they  endeavoured  to  draw  the  attention  of  the  people  to 
the  goodness  of  God,  which  had  now  been  shown  to  them  by  the  Refor- 
mation. If  they  met  with  any  who  still  continued  to  adhere  to  Catholic 
ceremonies  and  opinions,  they  enjoined  it  on  them  as  a  duty,  to  reflect 
on  the  matter,  to  discard  their  old  opinions  and  customs,  and  willingly 
to  follow  the  new  light  which  they  had  received.  Their  object  was  to 
come  to  the  assistance  of  the  ignorant  by  kind  admonition  and  advice. 
They  made  it  their  particular  business  to  inquire  into  the  capacities  and 
moral  qualifications  and  conduct  of  the  preachers.  Those  who  were 
incapable  of  usefully  discharging  the  duties  of  their  stations,  and  w^ere 
at  the  same  time  too  old  to  gain  a  living  by  other  employments,  were, 
during  their  lives,  provided  with  a  maintenance  ;  but  their  places  were 
supplied  with  others,  who  were  more  capable  and  better  men.  And 
besides,  there  were  more  teachers  appointed,  and  a  greater  number  of 
schools  established,  and  the  revenues  arising  from  the  sequestered  mo- 
nasteries were  appropriated  to  their  salaries.  He  found  the  ignorance 
of  both  the  common  people  and  of  the  preachers,  astonishingly  great. 
Being  moved  by  this  circumstance,  he  resolved  to  write  both  his  cate- 
chisms ;  which,  in  a  brief  and  comprehensive  manner,  contained  the 
chief  doctrines  of  religion.  This  was  truly  for  those  times  a  perform- 
ance of  great  merit,  for  which  we  cannot  sufficiently  thank  him.  For 
even  if  there  are  now  books  to  be  had  which  may  more  advantageously 
and  with  greater  ease  be  used  in  giving  religious  instruction  to  youth, 
yet  were  his  labours  at  that  time  sufficient  to  answer  the  purpose.  A 
better  knowledge  of  religion  was  thereby  spread  abroad,  love  to  the  Re- 
formation was  in  a  greater  degree  cherished  and  strengthened,  and  uncom- 
mon advantages  procured.  Still,  it  was  not  his  intention  when  he  com- 
posed his  catechism,  that  it  should,  during  all  succeeding  centuries, 
remain  the  constant  book  of  instruction  for  youth  in  cities  and  villages.  But 
on  the  contrary,  he  said :  "  Those  who  come  after  me  may  do  it  better." 
If  others  should,  therefore,  now  begin  to  write  more  intelligible  and 
complete  religious  books  for  the  instruction  of  youth,  such  works  ought 
to  be  thankfully  accepted. 


56  LIFE  OF  MARTIN  LUTHER.  [chap.  XIII. 


CHAPTER    XIII. 

Luther's  journey  to  marburg  and  coburg. 

While  Luther  was  in  Saxony  spreading  greater  light  and  knowledge, 
and  undertook  to  effect  changes  in  the  ecclesiastical  constitutions,  an- 
other respectable  and  meritorious  man,  in  Switzerland,  exerted  himself 
to  accomplish  an  object  which  was  nearly  similar  to  that  which  engaged 
the  attention  of  Luther.  The  name  of  that  man  was  Ulrich  Zwingle, 
who  was  in  some  measure  the  author  of  the  reformed  churches.  He, 
like  Luther,  was  zealously  employed  in  effecting  the  abolition  of  many 
abuses  in  the  Romish  church.  As  gratifying  as  it  must  be  to  the  friend 
of  man  to  observe  how  he,  in  almost  every  respect,  coincided  in  opinion 
with  Luther,  so  much  the  more  painful  must  it  be  to  him,  that  two  men, 
whose  exertions  tended  to  tlie  accomplishment  of  the  same  purpose,  should 
be  divided  by  one  single  opinion,  namely,  the  doctrine  respecting  the  sacra- 
ment of  the  Lord's  supper.  Luther  himself  exceedingly  lamented  this 
circumstance,  but  yet  would  not  deviate  from  that,  which,  according  to 
his  honest  convictions,  he  deemed  to  be  true.  And  his  opponent  was 
equally  tenacious  of  his  own  opinion.  This  difference,  the  excellent 
Landgrave  of  Hesse  Cassel,  Philip  the  Magnanimous,  endeavoured  to 
compose.  This  was  a  prince  who  had  with  the  same  lively  zeal'declared 
himself  in  favour  of  the  innovations  in  the  ecclesiastical  constitution,  with 
which  he  was  animated  in  the  cause  of  religion  and  virtue.  His  wisdom 
thought  it  had  discovered  a  method  by  which  Luther  and  Zwingle  might 
become  united.  He  appointed  that  they  should  in  the  year  1529  have  an 
interview  with  each  other  at  Magdeburg,  and  converse  on  their  opinions. 
This  meeting  took  place.  Luther  and  Zwingle  disputedlongon  those  points 
respecting  which  they  differed,  but  could  not  agree,  as  is  usually  the  case 
with  people  who  entertain  different  opinions.  However,  as  they  thought 
alike  in  all  other  things,  they  agreed  so  far,  that  they  would  always 
treat  each  other  in  a  friendly  manner,  and  would  unitedly  defend  their 
doctrines  against  the  Romish  church.  As  little  as  this  conference  ac- 
complished the  object  of  the  Landgrave  of  Hesse  Cassel,  yet  it  produced 
this  advantage  :  that  all  prevailing  animosities  between  the  two  parties 
ceased.  Both  these  men,  indeed,  and  their  respective  adherents,  re- 
mained disunited,  and  Reformed  and  Lutherans  now  became  separate 
and  distinct  parties.  But  this  very  circumstance,  that  these  parties  dif- 
fered from  each  other  in  only  a  single  doctrinal  point,  in  the  doctrine 
concerning  the  liord's  supper,  must  have  animated  them  with  so  much 
the  more  love  and  friendship  towards  each  other.  Luther  himself 
thought  so,  and  promised  them  the  utmost  love  and  friendship.  His 
journey  to  Marburg  was,  therefore,  productive  of  some  advantage  ;  but 
far  more  important  was  his  journey  to  Coburg,  in  the  year  1530. 

The  emperor,  Charles  the  V.,  had  been  crowned  in  the  beginning 
of  this  very  year,  when  the  pope  also  sought  to  bring  him  over  to  his 
interest,  with  the  view  of  weakening  and  suppressing  those  new  religious 
parties.  He  advised  the  emperor  to  use  forcible  menus,  and  with  wea- 
pons in  his  hands,  to  bring  back  again  those  stubborn  Lutherans  to  the 


CHAP.  XIII.]  LIFE   OF   MARTIN  LUTHER.  57 

Romish  church.  The  emperor,  however,  thought  it  more  advisable  to 
appoint  a  diet,  composed  of  all  the  states  of  Germany,  to  be  convened 
at  Augsburg.  Here  he  wrished  to  investigate  the  matter,  and  hear  the 
complaints  of  both  sides.  This  w^as  a  new  misfortune  which  impended 
over  Luther  and  his  doctrines.  It  was  to  be  feared  that  all  his  exertions 
in  the  work  of  the  Reformation  might  prove  to  have  been  made  in  vain. 
The  elector  himself  hesitated  whether  he  should  submit  himself  to  the 
diet,  and  asked  Luther  whether  it  was  right  to  oppose  the  emperor  by- 
force,  touching  the  doctrines  in  dispute.  However,  Luther  gave  his 
opinion  positively  against  such  a- measure,  because  he  did  not  wish  that 
the  introduction  of  the  new  religious  truths  should  give  occasion  to  war 
and  the  streaming  of  blood.  Among  other  things  he  wrote  to  the  elec- 
tor as  follows:  "I  would  rather  die  ten  times  than  be  conscious  that  our 
gospel  had  been  the  cause  of  any  bloodshed  or  butchering,  which  had 
happened  on  our  account,  because  we  ought  to  be  those  who  suffer,  and 
who,  as  the  psalmist  says  in  the  forty-fourth  Psalm,  are  given  as  sheep 
appointed  for  slaughter,  not  to  revenge  or  defend  ourselves,  but  submit 
to  the  wrath  of  God.  But  that  your  serene  highness  should  have 
reason  to  apprehend  danger,  is  of  no  consequence.  Our  Lord  Jesus 
Christ  is  powerful  enougli;  he  can  find  ways  and  means  to  avert  the 
danger.  He  can  confound  the  machinations  of  those  impious  princes. 
Hitherto  God  has  ever  graciously  helped  your  highness  out  of  danger, 
and  inspired  your  highness  with  the  true  and  dignified  spirit  of  a  prince. 
Nor  will  he  in  future  be  less  kind  to  us,  if  we  only  confide  in  him,  and 
supplicate  his  aid.  We  know  it  for  a  certainty,  and  have  experienced 
it  from  the  evident  assistance  of  God,  that  the  cause  which  we  espouse 
is  not  ours,  but  the  cause  of  God.  This  indeed  is  our  triumph  and  our 
consolation.  I  therefore  humbly  pray  and  advise  your  serene  highness 
to  be  comforted  and  undaunted  in  such  danger.  We  will  effect  more 
by  prayer  and  supplication  to  God,  than  they  with  all  their  threats. 
However,  that  we  may  keep  our  hands  clean  from  blood,  and  the  in- 
fringement of  the  laws,  if  the  emperor  perseveres  in  his  resolution,  and 
calls  me  and  those  who  are  engaged  with  me  in  the  same  cause,  before 
him,  we  will  by  the  help  of  God  make  our  appearance,  and  not  involve 
your  serene  highness  in  any  danger.  For  it  is  not  my  desire  that  your 
highness  should  defend  either  my  own  creed,  or  that  of  others,  nor 
ought  it  to  be  desired ;  but  every  one  ought  to  defend  his  own  creed, 
and  not  expose  another  to  danger  by  his  belief  or  disbelief,  if  things 
once  come  to  that  pass,  that  our  sovereign  the  emperor  should  intend  to 
use  violent  means  against  us."  Do  these  declarations  alone  not  render 
Luther  worthy  of  being  beloved,  even  if  he  had  not  before  already  been 
loved  ?  Do  they  not  at  least  do  honour  to  the  goodness  of  his  heart  ? 
In  the  mean  while  the  advice  of  Luther  had  the  good  effect  that  the 
elector  did  not  resort  to  forcible  means  of  opposition,  but  determined  to 
go  to  the  diet.  Hereupon  he  ordered  Luther  and  the  other  divines  at 
Wittenberg  to  draw  up  in  writing,  the  principal  doctrines  of  religion, 
whence  arose  the  seventeen  articles  of  Turgau,  as  they  are  called.  He 
took  these  along  with  him  to  Augsburg,  and  likewise  some  of  the 
divines.  But  Luther  he  left  at  Coburg,  because  Augsburg  did  not 
appear  to  him  to  be  sufficiently  safe  for  so  notorious  and  proscribed  :i 
8 


58  LIFE  OF  MARTIN  LUTHER.  [cHAP.  XIII 

person.  The  Catholic  states  of  the  empire  were  not  a  little  astonished 
when  they  saw  the  elector  at  Augsburg.  They  had  not  supposed  tliat 
he  possessed  the  courage  to  risk  an  appearance  at  that  place.  But  a 
man  possessed  of  the  intrepidity  and  firmness  which  characterized  the 
elector,  fears  no  danger.  The  elector  had  taken  with  him  a  man  who, 
next  to  Luther,  had  the  greatest  merit  in  bringing  about  the  Reforma- 
tion. This  was  the  celebrated  Melancthon,  Luther's  colleague,  and  a 
professor  at  Wittenberg,  a  man  possessed  of  an  excellent  heart,  and 
of  extensive  learning.  It  has  always  been  said  that  Luther's  energy 
and  undauntedness,  and  Melancthon's  caution  and  moderation  were 
requisite  to  promote  the  Reformation.  And  this  is  not  a  mistaken 
opinion.  Melancthon's  mildness  moderated  Luther's  warmth,  and 
Luther's  warmth  gave  vigour  and  resolution  to  Melancthon's  mildness. 
The  one  stood  in  need  of  the  other.  To  this  excellent  man,  Melancthon, 
was  committed  the  task  of  drawing  up  the  Confession  of  Augsburg,  or 
the  Evangelical  Confession  of  Faith,  which  bears  this  title,  because  at 
Augsburg  it  was  presented  to  the  states  of  the  empire.  It  contained  a 
brief  confession  of  what  the  adherents  of  Luther  believed  in  matters  of 
religion,  and  of  that  wherein  they  differed  from  the  Romish  church. 
The  reason  why  the  penning  of  this  Confession  was  not  committed  to 
Luther,  but  to  Melancthon,  was,  that  it  was  feared  that  the  former  would 
do  it  with  his  usual  severity  and  bluntness,  and  by  that  means  still  more 
irritate  the  Catholics.  When  this  Confession  was  drawn  up,  it  was 
handed  to  Luther  for  his  perusal,  and  he  was  asked  whether  he  had  any 
thing  to  suggest  concerning  it.  But  he  was  satisfied  with  the  whole 
of  it.  He  only  remarked,  "I  cannot  step  so  gently  and  softly  as  Me- 
lancthon." It  was  intended  at  that  time  to  make  one  more  attempt  to 
pacify  the  Catholics  by  mild  and  gentle  means.  However,  the  sequel 
taught  them  that  nothing  was  to  be  effected  by  moderation.  The  Con- 
fession was  delivered  to  the  diet,  in  Latin  and  German,  on  the  25th 
June,  1530,  and  read  in  the  German  language,  and  was  soon  translated 
into  almost  all  European  languages,  and  sent  into  every  country.  Many 
objections  were  raised  against  it,  and  on  the  side  of  tlie  papists,  every 
one  opposed  it.  Some  of  the  popish  princes,  however,  after  they  had 
heard  this  Confession  read,  intimated  that  "there  was  nothing  excep- 
tionable in  the  matter,  but  it  was  not  to  be  endured,  that  Luther,  a  wretched 
monk,  should  dictate  to  them."  As  if  truth  were  not  truth,  whether  it 
came  out  of  the  mouth  of  a  great  or  a  common  man.  In  short,  the 
Elector  of  Saxony  was  threatened  that  unless  he  would  renounce  and 
relinquish  the  newly  adopted  Lutheran  religion,  the  emperor  would 
attack  him  with  an  armed  force,  and  deprive  him  of  all  his  titles  and  his 
provinces.  Yes,  and  even  rob  him  of  his  life.  All  the  complaints  of 
the  Lutherans  were  fruitless.  It  was  in  vain  that  they  protested  that 
they  did  not  think  and  believe  otherwise  than  the  Bible  taught.  Power 
and  not  right  was  consulted  on  this  occasion.  The  diet  came  to  the 
severe  resolution,  that  every  thing  which  had  been  changed  in  the  doc- 
trines and  ceremonies  in  the  Romish  church,  should  be  restored  to  its 
original  state,  and  that  the  emperor  and  all  Catholic  princes  should, 
with  all  their  might,  suppress  the  new  religious  creed.  With  this 
resolve  ended  the  diet,  and  the  princes  returned  home.     This  was  in- 


CHAP.  XIII.]  LIFE   OF   MARTIN  LUTHER.  59 

deed  a  sorrowful  event  for  the  poor  Lutherans,  and  was  calculated  to 
throw  them  into  uiter  despondency.  But  what  inspired  the  adherents 
of  Luther,  and  even  the  elector  himself,  with  fortitude,  were  the  letters 
which  Luther  wrote  to  them  from  Coburg;  for  it  is  highly  probable  that 
they  would  finally  have  yielded  to  the  Catholics,  if  he  had  not  continu- 
ally encouraged  them  to  remain  constant.  I  cannot  here  omit  to  give 
an  extract  from  a  letter  written  by  him  to  Melancthon,  with  whom  my 
readers  are  already  acquainted,  and  who,  agreeably  to  his  mild  charac- 
ter, desired  nothing  more  ardently  than  a  reconciliation.  "I  heartily 
hate  the  great  anxiety,"  thus  he  writes,  "  with  which  you  torment 
yourself.  That  this  solicitude  should  have  gained  such  an  ascendancy 
in  your  heart  is  not  to  be  attributed  to  the  great  cause  in  which  we  are 
engaged,  but  to  our  unbelief.  And  even  if  the  cause  is  a  great  one,  he  is 
also  great  who  commenced  it,  and  who  conducts  it,  for  it  is  not  our 
cause.  Why  then  do  you  so  continually  grieve  ?  If  the  matter  is  unjust, 
then  let  us  recant.  But  if  it  is  just,  why  do  we  make  God  a  liar  in  so 
great  a  promise,  when  it  is  his  will  that  we  should  be  contented  and 
cheerful?  You  manifest  as  much  care  as  if  you  were  able  to  effect  any 
thing  by  it.  What  can  the  devil  do  more  than  kill  us  ?  As  for  myself, 
so  far  as  it  respects  this  matter,  I  am  not  much  concerned.  Whether 
this  unconcern  proceeds  from  my  ignorance,  or  from  the  spirit,  that  is 
best  known  to  our  Lord  Jesus  Christ.  I  have  a  better  hope  than  I  had 
expected  I  should  have.  If  our  capacities  are  not  adequate  to  the  under- 
taking, then  let  the  object  be  accomplished  by  others.  If  I  shall  hear 
that  the  business  stands  ill  with  you,  I  shall  hardly  be  able  to  refrain  from 
hastening  to  you,  in  order  to  see  how  frightfully  the  devil  shows'his  teeth." 
When  Melancthon  afterwards  asked  Luther  how  much  ought  to  be  yielded 
to  the  Catholics,  the  latter  replied  as  follows :  "  My  opinion  is,  that  too 
much  has  already  been  conceded  in  the  Confession  which  was  delivered. 
If  they  will  not  accept  of  that  and  be  satisfied  with  it,  then  I  do  not 
know  what  more  I  could  do.  I  am  employed  in  this  matter  day  and 
night;  I  think,  consider,  and  search  all  the  Holy  Scriptures,  and  by 
this  means  I  continually  become  more  and  more  convinced  of  the  truth 
of  our  doctrines.  And  besides  this,  my  courage  daily  increases,  so  that 
if  it  is  the  will  of  God,  I  will  yield  up  no  more,  be  the  consequence 
what  it  may."  The  letter  also  which  he  at  that  time  wrote  to  the  elec- 
tor, is  so  full  of  noble  confidence,  that  a  part  of  it  may  not  improperly 
be  introduced  in  this  place.  "I  beseech  your  highness  to  be  of  good 
cheer.  Christ  is  there,  and  will  confess  you  before  his  Father,  as  you 
now  confess  him  before  this  evil  generation.  I  know  that  God  is  our 
dear  God  and  Father,  and  therefore  am  I  confident  that  he  will  help  us. 
But  should  he  not  afford  us  his  aid,  then  the  danger  is  his  as  well  as 
ours.  What  we  have  done  we  are  in  duty  bound  to  do ;  I  hope,  there- 
fore, that  our  heavenly  Father  will  protect  you.  I  diligently  and  earnestly 
pray  for  your  serene  highness.  Were  it  possible  for  me  to  do  more,  I 
should  consider  it  my  duty  to  perform  it."  Such  and  similar  letters, 
which  Luther  wrote  to  his  friends  at  Augsburg,  contributed  much  to 
preserve  their  constancy  and  firmness  in  the  defence  of  the  doctrines 
which  they  had  adopted. 


60  LIFE   OF  MARTIN  LUTHER.  [CHAP.  xiV 


CHAPTER  XIV. 

Luther's  doctrines  continue  to  become  more  extensivelv  propagated 
and  established. 

The  severe  imperial  decree  which  was  passed  at  the  diet  held  at 
Augsburg,  rendered  the  circumstances  in  which  Luther  and  his  adherents 
were  placed  very  critical.  The  Elector  of  Saxony,  and  the  rest  of  the 
Lutheran  princes,  were  indeed  permitted  without  moleslaiion  to  enter 
on  their  journeys  home  from  Augsburg;  they,  however,  but  too  clearly, 
and  with  too  much  certainty,  foresaw  the  dangers  which  threatened  them. 
In  this  dangerous  situation  those  princes,  in  the  year  1531,  at  Schmal- 
kalden,  concluded  an  alliance,  by  which  they  entered  into  an  agreement 
to  preserve  themselves  and  their  subjects  in  the  religion  they  had  em- 
braced ;  and  to  defend  themselves  against  the  whole  power  of  the  Romish 
church.  This  was  indeed  a  measure  which  a  regard  to  their  own  safety 
required,  but  which  however  accelerated  the  subsequent  bloody  scenes. 
Luther  was  dissatisfied  with  this  confederacy,  for  he  foresaw,  that  thereby 
the  Catholics  would  become  still  more  irritated,  and  that  a  religious  war 
would  be  inevitable.  My  readers  are  already  acquainted  with  the  sen- 
timents of  Luther  on  this  point,  from  his  letter  above  introduced.  He 
was  absolutely  opposed  to  the  shedding  of  blood  for  the  sake  of  religion. 
He  always  abhorred  a  religious  war,  and  constantly  prayed  God  to  avert 
such  an  event.  His  wish  was  only  in  part  fulfilled.  As  long  indeed 
as  he  lived,  there  broke  out  no  religious  war ;  but  after  his  death,  one 
which  was  the  more  furious  and  bloody.  In  the  mean  time,  this  pre- 
caution of  the  Lutherans  was  also  necessary  to  give  more  firmness  and 
strength  to  their  determined  purpose  to  defend  their  common  interest. 
And  this  close  union  and  league  of  the  Lutheran  princes  among  each 
other  also  had  the  immediate  good  effect,  that  through  the  mediation 
of  the  patriotic  Electors  of  Mentz  and  of  the  Palatinate,  a  religious  union 
was  in  the  year  1532,  actually  formed  at  Nuerenberg,  by  which  security 
was  in  the  mean  time  promised  to  the  Lutherans.  The  Catholics  how- 
ever reserved  the  right  of  having  the  religious  controversies,  which 
hitherto  prevailed,  decided  by  a  general  council  of  the  clergy.  The 
Lutherans  could  not  place  any  hope  in  eitlier  the  convention  which 
had  been  entered  into,  nor  in  the  general  council  of  the  clergy.  For 
the  former  was  rather  the  work  of  necessity,  on  account  of  the  in- 
creasing danger  of  an  invasion  from  the  Turks,  which  at  one  time 
required  all  other  cares  to  be  laid  aside ;  than  the  fruit  of  toleration 
towards  those  who  dissented  in  religious  opinions.  And  the  latter, 
the  decision  of  a  general  council  of  the  clergy,  would  in  all  proba- 
bility be  partial  and  advantageous  to  the  Romish  church,  which  subse- 
quent experience  sufficiently  proved.  But,  although  the  party  which 
espoused  the  evangelical  doctrines  had  no  full  confidence  in  a  general 
council  of  the  clergy,  yet  they  always  endeavoured  in  some  measure  to 
prepare  themselves  for  this  event.  When  therefore  the  pope,  in  the 
year  1536,  proclaimed  such  a  convention,  which  was  to  have  been  held^ 
at  Mautua,  a  city  in  Italy,  they  resolved,  at  that  meeting,  more  strictly 


CHAP.  XIV.]  LIFE   OF   MARTIN   LUTHER.  61 

to  declare  and  to  defend  their  doctrines.  The  confession  which  had 
been  delivered  at  Augsburg,  contained  the  principal  part  of  what  they 
believed  and  considered  to  be  true.  However,  under  the  circumstances 
of  those  times,  it  was  written  in  a  tone  far  too  mild  and  submissive.  It 
contained  nothing  concerning  the  pope,  against  whom  however  there 
were  so  many  complaints.  It  was  now,  that  the  Lutherans  had  more 
assurance  and  energy.  They  no  longer  feared  any  one,  since  all  hope 
of  reconciliation  with  the  Romish  church  had  vanished.  Luther  was 
therefore  requested  to  draw  up  a  new  confession  of  the  evangelical  doc- 
trines, which  was  not  to  be  composed  in  a  style  so  sparing  and  yielding 
as  the  former  was,  and  which  should  expose  all  the  abuses  which  yet 
prevailed  in  the  Catholic  church.  This  task  Luther  performed.  He 
therefore  drew  up  the  Schmalkaldish  articles.  They  were  so  called, 
because  at  Schmalkalden  they  were  approved  and  subscribed  by  the 
evangelical  states  of  the  empire,  and  contain  also  what  was  yet  wanting 
in  the  Confession  of  Augsburg.  Tl\e  general  council  of  the  clergy, 
which  the  pope  had  by  proclamation  ordered  to  be  convened,  and  before 
which  the  Schjnalkaldish  articles  were  to  be  laid,  was  indeed  not  con- 
vened. In  the  mean  time  those  articles  were  however  of  service,  the 
more  closely  to  unite  with  each  other  the  Evangelical  Slates,  for  so  the 
Lutherans  called  themselves. 

Under  this  solicitude,  their  tenets  continued  to  become  more  exten- 
sively propagated.  Dresden,  Meissen,  and  Leipzig,  together  with  the 
adjacent  territories,  did  at  that  time  not  belong  to  the  Electorate  of 
Saxony,  as  they  now  do,  but  were  subject  to  George  the  Duke  of  Saxony. 
This  was  indeed  a  prince  who  loved  religion  and  virtue,  but  who, 
as  we  have  already  above  seen,  was  not  well  affected  towards  Luther 
and  his  doctrines.  He  considered  him  to  be  a  heretic  or  false  teacher, 
and  was  decidedly  opposed  to  the  Reformation,  although  he  perceived 
that  some  amendment  Avas  necessary  in  the  Romish  church.  But  Luther 
did  not  to  him  appear  to  be  the  man  calculated  to  undertake  such 
changes.  Slanders  and  personal  abuse  may  have  contributed  to  inspire 
him  with  this  prejudice  against  Luther,  But  yet  the  greater  part  of  his 
subjects  were  in  favour  of  the  Reformation;  and  the  light  of  the  new 
religious  knowledge  which  Luther  had  kindled  in  the  neiglibouring 
electorate,  had  already  shed  its  genial  rays  over  the  Magravate  of 
Meissen.  The  duke  indeed,  did  every  thing  in  his  power  to  root  out 
the  Reformation  and  Luther's  doctrines  within  his  dominions.  Even 
punishment  and  other  severe  means  were  applied  to  this  end  ;  but  in 
vain.  But  no  power  and  no  punishments  can  eradicate  doctrines  which 
are  considered  to  be  true  and  good.  The  more  force  there  is  used  to 
root  them  out,  the  more  deeply  they  become  grounded  in  the  minds  of 
men.  The  poor  oppressed  subjects  who  suffered  for  the  sake  of  truth 
applied  to  Luther,  and  begged  him  for  consolation  and  a  mitigation  of 
their  grief,  Luther  encouraged  them  in  patience  and  endurance  under 
adversity,  which  alone  became  a  true  Christian,  Upon  the  whole, 
genferal  fame  ascribed  to  Luther  the  ability  of  being  a  good  comforter. 
And  whoever  has  read  his  letters  cannnt  deny  him  this  merit.  But  a 
man  who  possesses  sufficient  resources  of  comfort  for  himself,  is  also 
able  to  impart  consolation  to  others.     In  this  situation  was  the  country 

F 


62  LIFE  OF  MARTIN  LUTHER.  [CHAP.  XV. 

of  Duke  George  for  the  space  of  twenty  years,  when  in  the  year  1539, 
he  died,  and  his  successor,  Henry  the  Pious,  who  had  for  a  long  time 
already  adopted  the  evangelical  religion,  came  to  the  administration. 
This  prince,  now  gave  full  scope  to  the  Reformation,  which  at  this 
time  had  to  encounter  but  few  obstacles,  as  almost  the  whole  country 
was  evangelically  minded.  Luther  preached  at  Leipzig,  and  that  with 
such  effect  that  the  rest  of  the  Catholics  soon  came  over  to  his  side,  and 
the  Reformation  was  firmly  established. 

This,  however,  was  not  the  only  country  which  embraced  the  doc- 
trines of  Luther.  Whole  kingdoms,  such  as  Sweden  and  Denmark,  and 
many  other  countries  and  cities,  became  happy  through  the  Reformation. 
And  it  must  in  fact  have  contributed  not  a  little  to  the  tranquillity  of  Lu- 
ther's mind,  under  his  many  sufferings  and  dangers,  to  see,  that  his  la- 
bours produced  so  much  advantage.  Many  noble  minded  and  honest 
persons  see  that  their  indefatigable  exertions  are  crowned  with  very 
little  or  no  success  at  all.  To  many,  even  amidst  the  annihilation  of  the 
fruits  of  their  labours,  and  the  pressure  of  persecutions  and  sufferings, 
it  must  afford  a  consolation  to  be  sensible  that  they  suffer  innocently, 
and  for  the  cause  of  truth  and  virtue.  How  great  was  the  advantage 
which  Luther  had  over  such  excellent  men,  who  find  comfort  only  in 
their  own  feelings. 


CHAPTER  XV. 

THE    RESIDUE    OF   LUTHEr's   LIFE,   TO   THE    TIME    OP    HIS   DEATH,    IN    1546. 

This  great  man  had  now  nearly  completed  his  work.  The  remainder 
of  his  life  was  indeed  not  so  remarkable  as  the  former  part  of  it.  How- 
ever, he  unweariedly  proceeded  to  spread  and  establish  the  doctrines  of 
religion  to  the  period  of  his  death,  which,  under  his  continual  cares  and 
sufferings,  was  to  him  a  very  desirable  event.  He  never  became  inac- 
tive nor  idle.  He  still  continued  to  impart  written  and  oral  information 
to  such  as  needed  his  instruction  and  consolation.  He  ^till  wished 
to  promote  the  object  which,  during  so  many  years,  had  employed  him. 
For  although  the  diet,  which  in  the  year  1541  was  held  at  Nuerenberg, 
gave  hopes  of  a  union  between  the  Protestants  and  Catholics,  yet  the 
general  council  of  the  clergy  held  at  Trent  in  the  year  1545,  offered  him 
a  new  opportunity  of  writing  against  the  abuses  and  animosities  of  the 
Romish  church.  And  this  he  did  with  a  fire  and  vehemence  which 
would  the  less  be  expected  from  an  old  man,  nearly  approaching  the 
verge  of  the  grave,  the  more  this  treatise  against  popery,  in  point  of  en- 
ergy, surpasses  the  writings  of  his  earlier  years.  He  foresaw,  that  this 
assembly  would  do  nothing  else  than  condemn  the  evangelical  doctrines, 
and  establish  the  old  papal  errors.  And  his  suspicions  were  confirmed. 
For  so  far  was  the  aim  missed,  that  instead  of  the  two  parties  approxi- 
mating nigher  to  a  reconciliation,  their  bitterness  against  each  other  con- 
tinually increased,  and  the  breach  between  them  was  widened.  * 

The  most  unfavourable  circumstance  of  this  period  was,  that  Luther 


CHAP.  XV.J  LIFE  OF  MARTIN  LUTHER.  63 

continued  to  become  more  sickly  and  feeble.  And  this  was  no  wonder, 
if  we  consider  what  labours  he  performed,  what  dangers  and  griefs  he 
endured  during  his  life.  When  at  Wittenberg  he  delivered  his  last  lec- 
ture, he  concluded  it  in  these  words  :  "  This,  now,  is  my  work  !  God 
grant,  that  those  who  come  after  me  may  do  it  better.  I  can  do  no 
more,  I  am  too  feeble.  Pray  to  God  for  me,  to  grant  me  a  good  and 
happy  hour  of  death."  He  at  that  time  caused  a  sixth  edition  of  the 
translation  of  the  Bible  to  be  printed,  and  also  wrote  many  other  tracts, 
which  was  really  to  be  wondered  at  in  his  sickly  state  of  body.  He 
had  nearly  lost  an  eye,  and  suffered  great  pain  from  it.  He  at  that 
time  wrote  to  a  friend  as  follows  :  "I,  who  am  an  old,  worn  out,  exhaust- 
ed, cold,  and  now  also  one-eyed  man,  expected,  at  length,  to  have  a  little 
rest.  But  I  still  continue  to  be  overcharged  with  writing,  speaking, 
and  acting.  But  Christ  is  to  me  all  in  all,  and  it  is  he  who  is  both  able 
and  willing  to  accomplish  his  object.  Let  him  be  praised  forever." 
Under  these  circumstances,  he  formed  the  resolution  of  spending  the 
short  time  he  yet  expected  to  live  in  peace,  on  an  estate  in  the  country, 
far  from  all  noise  and  molestation  ;  and  in  his  still  retirement  to  take  a 
distant  share  in  the  continually  progressing  work  of  the  Reformation. 
His  dislike  of  the  constant  dissensions  caused  him  to  seek  this  retreat. 
To  this  end,  he  chose  the  estate  called  ZoUsdorf,  not  far  distant  from 
Borna.  But  Wittenberg  so  greatly  felt  tlie  loss  of  this  man,  that  the 
whole  university  applied  to  the  elector,  and  humbly  besought  him  to 
endeavour  to  persuade  Luther  to  return  to  Wittenberg.  This  prince 
did  not  long  delay.  He  immediately  sent  some  of  his  counsellors  to 
him,  with  a  request  that  he  would  change  his  purpose.  The  elector 
himself  wrote  to  him,  from  which  it  may  sufficiently  be  seen,  how  great 
his  attachment  and  love  were  to  Luther.  This  induced  Luther  to  return 
to  Wittenberg.  He  did,  however,  not  long  remain  there.  A  new  work 
occasioned  him  to  leave  Wittenberg.  Some  differences  had  arisen  be- 
tween the  Counts  of  Mansfeld.  Some  of  them  had  embraced  the  evan- 
gelical doctrines,  and  the  rest  remained  Catholics.  A  quarrel  now  en- 
sued between  them,  respecting  the  title  to  certain  mines  in  that  country. 
For  the  adjustment  of  these  claims,  Luther's  mediation  and  good  coun- 
sel were  requested.  He,  therefore,  undertook  a  journey  to  Eisleben, 
and  endeavoured  to  compose  the  differences.  On  his  journey  already, 
he  was  attacked  by  a  disease,  from  which  he  however  so  far  recovered 
that  he  was  enabled  to  preach  there  four  times.  He  was  on  other  occa- 
sions also  still  active,  and  benefitted  many  by  his  instructions.  Yet  he 
alwaj^s  felt  weak,  insomuch  that  he  said:  "  When  I  shall  have  recon- 
ciled the  Counts  of  Mansfeld,  I  will  go  home,  lie  down  in  my  coffin, 
and  give  my  body  for  food  to  the  worms."  But  on  the  17th  of  Feb- 
ruary, his  debility  sensibly  increased.  He  was  obliged  to  lie  down  to 
take  some  rest,  he  still  spoke  a  great  deal  concerning  death  and  a  bliss- 
ful futurity,  where  we  would  all  in  the  assembly  of  the  blessed,  find  and 
know  each  other  again,  and  concluded  with  these  words  :  "  I  have  been 
baptized  here  at  Eisleben.  How  would  it  be  if  I  were  to  die  here?" 
After  this,  he  walked  to  the  open  window,  as  it  always  was  his  custom 
'"to  do,  when  he  rose  from  his  bed,  or  before  he  laid  himself  down  to 
sleep,  and  among  other  things,  prayed  :  "  O  Lord  God,  I  call  upon  thee 


64  LIFE   OF    MARTIN  LUTHER.  [cHAP.  x\. 

in  the  name  of  thy  Son,  whom  I  have  preached,  that  thou  wouldst  slill 
listen  to  my  petition,  and  preserve  my  native  country  in  true  religion, 
and  the  right  confession  of  thy  word."  After  he  had  done  praying,  he 
began  more  violently  to  complain  that  he  felt  such  fearful  oppression 
in  his  breast.  Count  Albrecht  of  Mansfeld  and  his  countess,  as  well  as 
many  other  persons  of  distinction,  hastened  to*  him,  and  tried  every 
means  to  ease  his  anguish.  He  now  gave  his  hand  to  all  those  who 
stood  around  him,  wished  them  good  night,  and  spoke  as  follows : 
*'  Lord,  into  tliy  hands  I  recommend  my  spirit.  My  friends,  pray  to 
God  in  behalf  of  his  gospel,  that  it  may  be  well  with  it,  for  the  wicked 
pope  is  violently  enraged  against  it."  After  this  he  slept  for  some  time 
very  quieily  and  soundly,  but  not  long.  When  he  awoke,  the  oppres- 
sive pain  in  his  breast  increased.  They  rubbed  him  with  warm  cloths, 
and  applied  every  medical  aid  which  promised  relief.  But  it  was  all  in 
vain  !  He  once  more  raised  himself  up,  and  articulated  the  following 
words  :  "  I  am  dying,  but  we  have  a  God  who  helps,  and  a  Lord  who 
delivers  from  death."  He  then  laid  himself  down  again,  closed  his 
eyes,  and  spoke  no  more.  But  when  one  of  the  bystanders  yet  asked 
him  this  one  question :  "  Reverend  father,  will  you  die  in  the  faith  of 
the  doctrines  which  you  have  preached  ?"  he  loudly  and  distinctly,  as 
if  the  question  inspired  him  with  new  life,  pronounced  the  words  : 
"  Yes  !  yes  !"  But  these  were  the  last  words  he  uttered.  His  cheeks 
turned  pale,  his  hands  and  feet  became  cold,  he  breathed  heavily,  and — 
to  that  God  whom  he  so  faithfully  served  here,  his  spirit  ascended.  He 
died  at  two  o'clock  in  the  morning  of  the  18th  of  February.  All  who 
were  present  wept  and  lamented.  And  who  could  refrain  from  shed- 
ding a  tear  at  the  sight  of  the  ruined  remains  which  once  encompassed 
8o  good  and  great  a  mind  ?  They  immediately  hastened  to  inform  the 
elector  of  the  death  of  Luther.  This  prince  exceedingly  mourned  for 
the  loss  of  that  man.  The  pang  which  he  felt  forced  from  him  these 
words:  "  I  wish  that  the  Counts  of  Mansfeld  had  left  the  old,  exhausted 
man,  undisturbed  with  their  disputes."  The  Counts  of  Mansfeld  were 
very  desirous  that  he  should  be  buried  at  Eisleben,  the  place  of  his 
birth.  However,  the  elector  ordered  that  his  remains  should  be  brought 
to  Wittenberg,  which  also  took  place.  He,  at  the  same  time,  gave  the 
necessary  orders  to  the  university  of  Wittenberg,  to  receive  and  inter 
him  in  a  suitable  manner.  It  may  with  truth  be  asserted,  that  it  has 
seldom  happened  that  any  person  has  been  buried  with  such  universal 
mourning,  and  such  deep-felt  sorrow.  While  the  corpse  was  brought 
from  Eisleben  to  Wittenberg,  whole  cities  and  villages  went  to  meet  it, 
and  to  evince  their  gratitude  to  the  man  for  his  never  to  be  forgotten 
services,  and  to  give  him  along  to  eternity  their  last  farewell.  All  the 
bells  were  rung  wherever  his  relics  passed,  and  in  every  church  there 
was  preaching  and  prayer,  and  the  university  at  Wittenberg  also  did 
every  thing  which  could  honour  his  death,  and  buried  him  in  the  palace 
chapel  at  Wittenberg.  "  That  his  funeral  rites  may  be  respectably 
performed,"  the  elector  then  wrote  to  the  university,  "  it  is  my  will 
that  Luther's  epitaph  be  engraved  on  two  plates  of  brass,  one  of  which 
is  to  cover  his  tomb,  and  the  other  to  be  fastened  in  the  wall  of  the  pa- 
lace chapel."     I  adduce  this  as  a  proof  how  highly  the  elector  valued 


CHAP.  XVI.]  LIFE   OF   MARTIN   LUTHER.  65 

and  respected  Luther.  Every  one  may  to  this  day  contemplate  this 
monument  of  Luther  in  the  palace  chapel  at  Wittenberg,  and  thereby 
recall  to  memory  this  great  man. 

His  widow  survived  him  till  the  year  1553,  and  derived  her  sustenance 
from  the  bounty  of  others,  as  Luther  had  left  her  but  very  little.  This 
circumstance  is  sufficient  to  confute  the  accusation  of  his  enemies,  who 
asserted  that  he  wished  to  enrich  himself  by  the  Reformation.  He  left 
behind  him  four  children,  two  of  his  daughters  having  died  before  him. 
Of  the  children  who  survived  him,  one  of  his  daughters,  named  Marga- 
ret, was  married  to  George  Von  Kunheim,  a  Prussian  counsellor:  his 
eldest  son,  John,  studied  the  law,  and  died  at  Koenigsberg,  in  the  year 
1575;  the  second  son,  Martin,  indeed  devoted  himself  to  the  study  of 
divinity,  but  died  in  the  year  1565,  without  having  filled  any  public 
office  as  a  minister;  his  third  son,  Paul,  alone  propagated  his  family, 
and  rose  to  such  celebrity  in  the  medfeal  art,  that  he  became  the  family 
physician  of  the  Elector  of  Saxony.  He  died  in  the  year  1593.  One 
of  the  last  of  his  male  issue,  was  Martin  Gottlob  Luther,  who,  in  the 
year  1759,  died  at  Dresden 


CHAPTER  XVL 

FOR   WHAT    WE    ARE    CHIEFLY    INDEBTED    TO    LUTHER. 

Thus  was  this  man  great  even  in  death,  and  possessed  of  a  vigorous 
soul.  He  left  this  world,  after  he  had  produced  a  change  in  religion 
the  greatest  and  most  remarkable  since  the  days  of  Christ.  May  his 
ashes  repose  in  peace.  By  us  at  least  his  character  and  his  deeds  will 
never  be  forgotten,  nor  will  they  ever  be  effaced  from  our  memories. 
He  was  a  good  and  a  great  man.  He  was  a  benefactor  of  mankind. 
But  it  is  now  time  to  speak  of  what  Luther  has  actually  gained  and 
procured  for  us.  Many  of  my  readers  may  indeed  be  acquainted  with 
Luther's  name,  but  not  with  his  merits ;  at  least,  they  may  be  unable  to 
appreciate  them  in  their  whole  extent.  AVhat  then  has  Luther  actually 
accomplished?  He  purified  our  knowledge  concerning  God  and 
religion;  he  improved  the  outward  form  of  the  worship  of  God; 
established  the  real  deserts  of  virtue;  restored  to  government  its 
rights,  and  to  every  person  his  religious  liberty;  he  opened  to  litera- 
ture and  true  science  a  more  unfettered  course  ;  and  became  a  promoter 
of  industry,  and  of  the  happiness  of  the  subject. 

These  are  the  six  principal  points  by  which  Luther  gained  for  him- 
self imperishable  fame.  When  Luther  commenced  his  career,  and 
began  to  instruct,  religion  was  filled  with  incredible  errors  and  false 
doctrines.  It  was  no  more  the  religion  which  Jesus  and  his  disciples 
had  taught.  Many  doctrines  were  banished  from  it,  and  new  tenets 
supplied  in  their  stead.  Doctrines  had  been  substituted,  for  which  the 
Bible  furnished  no  pretence.  The  Holy  Scriptures  were  not  read,  they 
were  wholly  unknown  and  disregarded.  The  clergy  industriously  kept 
the  people  in  ignorance,  and  propagated  superstitious  notions,  because 
9  f2 


66  LIFE  OF  MARTIN  LUTHER.  [CHAP.  xvi. 

they  reaped  great  gain  from  these  practices.  Some  of  them  entertained 
the  pernicious  opinion,  that  to  enligliten  the  lower  orders  of  society,  and 
to  disseminate  among  them  a  better  insight  into  things,  was  contrary  to 
their  private  interest.  Luther,  like  a  hero,  boldly  took  the  field  against 
this  host  of  ignorance,  superstition,  and  errors.  Whatever  he  considered 
to  be  false  he  rejected.  The  rubbish  of  errors  he  removed  out  of  the 
way.  His  guide  was  the  Holy  Scriptures.  Whatever  they  did  not 
contain  he  disapproved.  He  adhered  to  that  only  which  he  believed  he 
had  found  in  the  Bible.  For  the  purpose  of  exposing  and  combating 
all  these  errors,  which  then  universally  prevailed,  he  directed  everj'^  one 
to  this  book,  with  the  firm  declaration  that  he  positively  would  not 
acknowledge  any  other  judge.  That  all  divines  and  popes  might  have 
erred,  but  that  the  Bible  was  the  only  fountain  from  which  mankind 
could  draw  instruction  and  knowledge.  No  other  person  perhaps  ever 
had  so  much  respect  and  reverenfte  for  the  Scriptures  as  he  had.  At 
least  no  one  more  frequendy  recommended  them,  nor  oftener  appealed 
to  them.  And  consequently,  under  the  lamentable  ecclesiastical  system 
which  was  then  in  force,  he  considered  nothing  so  indispensably  neces- 
sary, as  to  place  in  the  hands  of  the  people  a  German  translation  of  the 
Bible,  by  which  means  they  might  themselves  emerge  from  their  igno- 
rance and  superstition. 

The  external  worship  of  God  is  an  excellent  means  by  which  to 
acquire  instruction  and  information;  and  upon  this  object,  Luther  be- 
stowed the  utmost  care.  He  banished  from  the  churches  the  use  of  the 
Latin  language,  which  the  common  people  could  not  understand,  and 
from  which  they  could  derive  no  benefit.  He  caused  the  Latin  prayers 
and  hymns  to  give  place  to  the  German.  The  sermons  which  were 
preached  again  conveyed  good  sense  and  instruction.  Before  this  salu- 
tary change  had  been  effected,  useless'  things  were  preached  from  the 
pulpit,  of  which  the  people  imderstood  nothing,  or  at  least  from  wliich 
they  could  derive  no  benefit  for  the  understanding  and  the  heart.  The 
whole  of  preaching  had  consisted  in  a  relation  of  insipid  fables  and 
fictions.  To  sum  up  the  matter,  religion  and  the  Bible  were  not  taught, 
and  could  not  be  taught,  because  the  clergy  themselves  did  not  under- 
stand them.  They  were  destitute  of  Bibles,  and  much  less  had 
they  so  studied  the  Holy  Scriptures,  as  to  be  capable  of  teaching  them 
to  others.  Luther,  to  his  great  chagrin,  saw  this,  and  introduced  a 
different  mode  of  preaching,  by  means  of  which  a  correct  knowledge 
of  God  and  of  Jesus,  a  love  of  virtue  and  honesty,  patience  under  suf- 
fering, and  consolation  under  all  the  incidents  of  life,  are  disseminated  ; 
in  a  word,  by  which  real  benefit  and  edification  are  imparted.  He 
preached  himself,  both  often  and  with  warmth,  wholly  in  an  artless 
manner,  but  with  so  much  the  more  effect,  and  in  a  way  which  was 
calculated  to  make  an  impression  on  the  minds  of  his  hearers.  And 
those  who  know  how  much  good  teachers  of  religion  may  eft'ect  by 
such  a  mode  of  preaching,  will  readily  acknowledge  it  to  have  been  a 
matter  of  great  merit  in  Luther,  that  he  paid  so  much  attention  to  public 
worsliip.  But  he  did  still  more.  He  also  abolished  many  church  cere- 
monies to  which  the  people  ascribed  a  meritorious  authority.  The 
superstitious  riles  and  trifles  exhibited  in  the  churches,  whereby  the 


CHAP.  XVI.J  LIFE  OF  MARTIN  LUTHER.  ^7 

mind  is  drawn  from  a  serious  reflection  on  God  and  religion,  and  pre- 
vented from  being  led  to  more  essential  things,  were  set  aside ;  and  only 
the  least  injurious  of  them  were  preserved,  because  he  did  not  think  it 
advisable  at  once  to  take  from  the  people  the  whole  of  that  to  which 
they  had  been  accustomed.  He,  as  a  man  who  was  acquainted  with 
the  human  heart,  knew  too  well  how  exceedingly  man  is  governed  by 
external  objects,  and  how  often  they  are  a  means  whereby  hels  led  to 
those  of  a  more  exalted  nature.  Vocal  music  is  calculated  to  excite  the 
feelings,  and  soften  and  elevate  the  heart,  and  by  its  energetic  strains  to 
communicate  strength  to  the  bosom,  and  produce  a  quite  different  state 
of  feeling.  At  that  time  men  were  destitute  of  good  spiritual  songs.  He 
composed  some,  which  are  still  esteemed  the  best  in  our  old  hymn  books. 
They  are  written  in  a  style  eminently  characteristic  of  that  zeal  and 
love  to'  God  which  constantly  animaled  him.  And  by  all  these  means 
he  provided  for  the  dissemination  of  piety. 

But  yet  in  the  performance  of  all  these  things,  he  took  special  care 
to  teach  that  piety  did  not  consist  in  the  mere  observance  of  external 
ceremonies,  but  in  real  purity  of  heart  and  innocence  of  life.  The 
whole  of  religion  at  that  period  consisted  in  men's  paying  to  the  clergy 
certain  rates  ;  in  requesting  frequent  prayers  to  be  made  for  them  in  the 
churches  ;  in  now  and  then  prattling  a  prayer  themselves,  without  the 
accordance  of  the  heart,  in  frequent  absolution  of  their  sins,  and  in  the 
observance  of  those  things  which  appertain  to  the  outward  worship  of 
God.  It  is  a  matter  of  doubt  whether  we  ought  more  to  pity  the  poor 
people,  who  were  persuaded  to  this  superstition,  or  more  to  detest  those 
who  purposely  led  them  into  this  terrible  error  :  for  every  one  must  be 
sensible  that  the  mere  observance  of  religious  ceremonies,  as  little  em- 
braces the  real  nature  of  virtue,  as  it  can  procure  the  approbation  of 
the  Supreme  Being.  Actually  to  relinquish  vices,  to  purify  the  heart 
from  all  sinful  affections,  to  do  good,  to  keep  the  commandments,  which 
the  Creator  prescribed  to  us,  to  imitate  Christ,  to  love  mankind,  and  to 
live  according  to  our  destiny :  of  these  things  those  poor  people  were 
ignorant,  at  least  the  common  people.  In  this  indescribable  state  of 
wretchedness,  the  greater  part  of  men  then  lived.  Luther  now  came 
and  asserted,  that  the  principal  thing  was  a  genuine,  lively  faith,  and 
that  piety  consisted  in  the  change  of  the  heart,  effected  by  a  superior 
power.  Without  reformation  of  life,  he  said,  all  external  symbols  and 
attention  to  religion  were  of  no  value  ;  and  that  by  the  bare  performance 
of  church  ceremonies,  no  person  could  secure  the  approbation  of  God. 
He  therefore,  as  it  were,  revived  true  piety  among  the  people,  whereas 
before  they  believed  they  had  only  to  observe  the  ceremonies  and  use- 
less requirements  of  the  clergy,  to  lead  a  moral  life,  as  well  pleasing  to 
God.  In  both  his  Catechisms,  he  with  a  nervous  brevity  discussed  the 
duties  of  every  day  life,  that  the  common  people  might  know  what  was 
requisite  for  leading  a  virtuous  life.  He  was  far  from  encouraging  that 
monkish  virtue  which  seeks  a  merit  in  torturing  and  mortifying  the 
members  of  the  body,  and  in  renouncing  all  innocent  recreations,  he 
much  rather  censured  all  moroseness  and  supercilious  contempt  of  ra 
tional  enjoyments,  to  which  an  invitation  is  proclaimed  throughout  all 
the  works  of  creation. 


68  LIFE   OF   MARTIN  LUTHER.  [CHAP.  XVII. 

In  the  same  degree  that  Luther  revived  true  piety,  he  also  restored 
their  rights  to  the  princes  and  the  magistrates,  and  to  all  men  their 
liberty.  At  tliat  period,  the  princes  had  but  little  authority  in  their 
dominions.  They  were  subject  to  the  mandates  of  the  clergy,  and  as 
it  were,  subjects  of  a  part  of  their  own  subjects.  If  the  pope  pleased, 
he  could  even  dethrone  princes.  And  history  furnishes  examples  of 
German  emperors  falling  down  at  the  feet  of  the  pope,  and  being  obliged 
to  supplicate  him  for  mercy.  The  clergy  in  geircral  paid  no  obedience 
to  their  princes.  And  if  the  prince  did  notcomply  with  all  their  demands, 
and  did  not  profusely  enrich  them  with  revenues  and  other  contributions, 
they  excited  the  people  to  rebellion,  and  persuaded  them  no  longer  to 
yield  obedience  to  their  rulers,  because  they  were  not  good  Christians 
and  did  not  love  and  honour  the  church.  Religion  was  always  obliged 
to  yield  them  a  pretext  in  whatever  they  undertook.  The  clergy  had 
not  only  assumed  all  authority  in  ecclesiastical  aflairs,  but  had  even 
intermeddled  in  things  which  did  not  in  the  remotest  manner  concern 
them,  and  thereby  abridged  the  rights  of  the  princes.  Instead  of  the 
latter,  the  former  gave  laws,  and  inflicted  punishments.  •  The  one  half 
of  a  country  usually  belonged  to  the  clergy,  without  their  paying  any 
taxes,  or  contributing  any  thing  to  the  necessities  of  the  state.  It  is 
indescribable  how  many  possessions,  and  how  much  wealth  they  had 
seized  into  their  own  hands.  They  stuffed  themselves,  if  we  may  so 
speak,  with  the  fat  of  the  poor  people.  The  princes  were  obliged  to 
submit  to  the  impoverishment  of  their  dominions,  when  the  clergy  im- 
posed taxes,  and  drew  immense  sums  to  Rome.  To  oppose  this  hier- 
archy was  not  advisable,  for  then  they  incurred  the  danger  of  losing 
both  their  territories  and  their  subjects.  The  clergy,  without  difficulty, 
absolved  the  people  from  their  plighted  allegiance  to  their  sovereign, 
and  this  indeed  in  the  name  of  the  most  holy  religion,  by  which  means 
it  soon  liappened,  that  the  prince  was  pushed  from  his  throne,  and 
driven  into  exile.  Such  was  the  deplorable  situation  of  things  when 
Luther  arose.  But  he  sought  to  demolish  the  fabric  of  this  power  of 
the  clergy,  of  which  he  was  likewise  a  member.  He  at  once  pulled 
down  all  its  props  by  appealing  to  the  Bible,  For  the  accomplishment 
of  this,  there  was  indeed  a  courage  required,  which  little  souls  neither 
do,  nor  can  possess.  But  by  such  a  courage  he  was  distinguished.  He 
showed  from  the  Holy  Scriptures,  what  power  they  grant  to  rulers,  and 
that  the  clergy  had  by  no  means  a  right  to  deprive  them  of  this  power. 
He  led  back  the  clergy  to  the  object  of  their  appointment,  which  consists 
in  giving  instruction,  affording  consolation  and  peace  of  mind  ;  but  not 
in  the  exercise  of  dominion  and  the  issuing  of  decrees.  On  the  other 
hand  he  imposed  it  as  a  duty  on  the  subjects,  to  yield  obedience  to  the 
magistrates:  and  in  regard  to  this  duty,  he  furnished  the  most  instructive 
example  in  his  own  conduct.  He  continued  to  make  the  most  impetuous 
attacks  on  the  power  of  the  clergy,  until  by  degrees  they  were  forced  to 
retire  within  their  own  limits.  For  at  that  time  only  some  of  the  rulers 
had  resolution  enough  to  exercise  their  rights  according  to  the  advice 
of  Luther,  Others  who  continued  to  adhere  to  the  Romish  church, 
were  either  too  conscientious,  or  too  fearful  to  do  it.  Too  conscientious, 
foi  the  clergy  persuaded  them  that  whoever  opposed  them,  committed 


CHAP.  XVI.]  LIFE  OF  MARTIN  LUTHER.  6^ 

an  offence  against  religion  ;  and  too  timid,  for  it  was  not  a  small  under- 
taking to  attack  them.  But  in  later  times,  even  popish  rulers  have 
thrown  off  this  yoke,  and  regained  the  possession  of  their  rights.  This 
is  a  fruit  for  which  they  are  indebted  to  the  Reformation.  Luther's  de- 
claration, that  he  had  enlightened  and  adorned  worldly  authorities,  that 
is,  that  he  had  restored  to  them  their  former  rights,  is  undeniably  true.  But 
if  at  that  time  the  clergy  domineered  over  governments,  they  exercised  still 
more  authority  over  the  poor  people.  What  th-ey  said  and  commanded 
of  necessity  took  place.  The  least  suspicion  of  opposition  and  disobe- 
dience to  their  mandates,  rendered  the  people  unhappy.  They  exercised 
authority  over  the  minds  of  the  people  ;  inasmuch  as  every  person  was 
obliged,  in  confessing  his  sins,  to  name  specially  every  vice  of  which 
he  was  guilty,  if  he  wished  for  pardon.  By  this  means  they  became 
acquainted  with  every  thing  that  happened,  and  were  enabled  to  regulate 
their  measures  accordingly.  Many  a  one  who  had  uttered  a  single 
word  against  them,  was  secretly  assassinated.  Whoever  proposed  a  doc- 
trine, which,  though  contained  in  the  Bible,  did  not  accord  with  theiv 
principles  and  their  interests,  was  punished  as  the  greatest  malefactor ; 
whereas  the  greatest  criminal  escaped  with  impunity  if  he  only  flattered 
them,  suffered  himself  to  be  used  by  them  as  an  instrument,  or  gave 
them  money  enough.  Everyone  was  obliged  to  appear  to  believe  what 
was  told  to  him.  And  if  only  a  single  doubt  was  expressed  by  any  one- 
concerning  what  was  taught  him,  he  was  thrust  out  of  the  church  and 
led  to  the  stake.  There  was  no  such  thing  as  examination,  no  investi- 
gation, no  inquiry  to  be  so  much  as  even  thought  of,  whether  that  was 
true  which  was  enjoined  to  be  believed.  Under  this  galling  yoke,  in 
this  state  of  slavery,  several  centuries  before  the  appearance  of  Luther 
had  sighed,  and  without  him  would  perhaps  for  a  long  time  to  come, 
yet  have  continued  to  sigh.  Luther  made  his  appearance,  and  bade 
defiance  to  these  practices.  And  the  Almighty  hand  of  God  used  him 
as  an  instrument  to  root  out  these  scandalous  abominations,  and  to  over- 
turn this  horrible  tyranny.  We  cannot  here  deny  the  hand  of  provi- 
dence, and  the  powerful  aid  of  God,  when  we  reflect  with  how  many 
raging  enemies  he  had  to  contend,  and  with  how  many  difficulties  he 
had  to  struggle.  Luther  showed  what  men  ought  long  ago  to  have 
known :  that  every  person  ought  in  religious  matters  to  be  allowed  to 
think  and  believe  freely,  if  religion  and  virtue  were  to  be  preserved; 
that  the  consciences  of  men  ought  not  to  be  burdened  with  the  belief  of 
things,  which  they  are  not  permitted  to  investigate.  He  insisted  on  it, 
that  every  person  had  a  right  to  inquire  into  the  truth  of  that  which  was 
preached  and  taught  to  him  in  religion,  and  to  regulate  his  belief  ac- 
cording to  this  inquiry.  That  as  it  was  a  duty  in  every  other  case  to 
look  for  arguments  and  proofs,  so  it  was  likewise  necessary  in  religion. 
That  nothing  ought  to  be  believed,  which  had  not  its  foundation  in  the 
Holy  Scriptures,  and  that  if  teachers  and  divines  wished  any  thing  to 
be  believed,  every  one  had  a  right  to  ask  them  whether  what  they  taught 
was  consonant  to  the  Bible  or  not.  It  is  this,  that  he  means  by  that 
Christian  liberty,  concerning  which  he  has  so  frequently  and  so  impres- 
sively spoken.  This  freedom  of  conscience,  this  privilege  to  examine 
and  to  reflect,  he  obtained  for  us.     And  if  Luther  had  done  nothing 


70  LIFE   OF   MARTIN  LUTHER.  [CHAP.  xvi. 

more,  than  procured  for  us  this  most  precious  and  supreme  good  of  man, 
this  hereditary  right  of  every  rational  being,  even  then  his  services  for 
us  would  be  extraordinary  great  and  beneficent. 

If  this  is  evident,  that  which  follows  is  not  less  so.  He  opened  to 
literature  and  trice  science  a  more  free  course.  As  a  great  and  dompre- 
hensive  genius,  and  endowed  with  a  very  strong  memory,  and  quickness 
of  decision,  he  not  only  availed  himself  of  the  fragments  of  the  ancient 
Grecian  and  Roman  literature,  which  at  that  time  began  to  revive,  for 
the  true  interpretation  of  the  Bible,  but  likewise  at  a  period  when  man- 
kind was  but  little  inclined  to  scrutinize  and  to  write,  gave  to  the  best 
geniuses  an  impulse,  which,  without  him,  they  never  would  have  re- 
ceived. If,  after  him  men  arose,  who  successively  continued  to  extend 
their  happy  ideas;  if,  after  him,  jurists,  physicians,  natural  philosophers, 
historians,  and  other  learned  men  constantly  searched  deeper  into  the 
fundamental  principles  of  their  sciences,  and  made  no  secret  at  all  of  the 
truths  they  had  discovered — yet  it  was  Luther  on  whose  foundation  they 
built,  on  whose  shoulders  they  mounted.  He  was  the  first  who  shook 
ofi"  the  yoke  of  dread  for  human  power,  and  in  this  attempt  he  was  so 
fortunate  as  to  succeed.  Before  he  entered  the  lists,  every  teacher  of 
the  truth  saw  no  other  reward  for  his  victory  over  error  than  the  flaming 
pile.  After  him  it  was  more  easy  to  tread  the  way  which  had  already 
been  paved  by  another.  From  the  time  of  the  Reformation,  those  even 
who  inhabited  Catholic  countries,  thanked  him  for  the  great  alleviation 
he  had  procured  for  them  from  papal  oppression ;  and  the  pope,  being 
now  warned  by  such  striking  examples,  received  a  much  milder  defer- 
ence, and  was  obliged  from  time  to  time  to  concede  more  of  her  rights 
to  the  human  understanding.  To  this  may  be  added,  that  although 
Luther  was  not  professedly  a  writer  for  the  common  people,  yet  at  that 
period  no  one  excelled  him  in  the  art  of  adapting  composition  to  their 
capacity.  That  the  people  at  least  learned  to  read ;  that  schools  were 
established  where  they  received  some,  even  if  only  a  little  information ; 
that  at  least  the  morning  dawn  dispelled  the  gloom  of  night  which  then 
obscured  the  human  intellect:   this  was  the  work  of  our  Luther. 

And  finally,  is  it  not  our  duty  to  state  that  the  Reformation  promoted 
industry,  and  the  welfare  of  the  common  people?  For  could  any  thing 
be  more  prejudicial  to  the  happiness  of  the  people;  could  any  greater 
restraint  be  laid  on  their  industry,  or  greater  obstacle  opposed  to  it,  than 
the  hitherto  idle  monastic  life,  by  which  not  only  so  many  thousands  were 
withdrawn  from  the  state  which  so  much  needed  the  hand  of  labour,  but 
also  consumed  what  the  industry  of  the  rest  produced?  Wherever  this 
ecclesiastical  change  had  been  adopted,  there  (he  superfluous  holy-days, 
the  pilgrimages  which  consumed  so  much  time  and  money,  and  other 
customs  which  encouraged  the  spirit  of  idleness,  were  abolished;  there 
the  industry  of  the  people  was  increased  and  redoubled;  there  no  more 
money  was  sent  into  foreign  countries  for  the  purchase  of  indulgences ; 
there  new  life  animated  industry,  and  renewed  prosperity  attended  every 
occupation.  Catholic  countries  even  saw  the  necessity  of  imitating  the 
activity  and  enterprising  spirit  of  the  Protestants,  that  they  might  not  be 
too  far  outstripped  by  them. 

There  is  still  another  point  of  view  in  which  Luther  rendered  a  great 


CHAP.   XVII.]  LIFE    OF    MARTIN    LUTHER.  71 

service  to  mankind.  However,  the  points  which  have  already  been 
mentioned,  and  in  regard  of  which  he  became  our  benefactor,  are  the 
most  important.  But  besides  those  advantages  which  we  have  derived 
from  him,  how  great  was  his  merit  in  regard  to  the  German  language, 
which  he  raised  from  barbarity,  and  by  means  of  his  translation  of  the 
Bible,  first  moulded  and  refined.  I  must  confess  that  I  have  dwelt  rather 
long  on  the  merits  of  Luther.  But  it  was  necessary  to  know  for  what 
our  gratitude  is  really  due  to  the  man  who  effected  so  important  a  change. 


CHAPTER  XVn. 

THE    CHARACTER    AND    DOMESTIC    CIRCUMSTANCES    OF    LUTHER. 

From  vrhat  has  been  related,  we  may  already  draw  an  inference 
concerning  the  character  and  heart  of  Luther.  A  pious  mind,  bold 
resolution,  a  lively  confidence  in  God,  an  energetic  zeal  for  what  is 
good  and  true,  an  elevation  of  mind  which  rose  superior  to  all  the 
hatred  and  persecution  of  man;  all  these  qualities  shone  out  through 
each  of  his  actions.  He  had  scarcely  cast  his  eyes  on  the  many 
abuses  and  errors  which  prevailed,  and  had  hardly  taken  a  cursory  view 
of  the  whole  extent  of  the  work  which  he  had  to  perform,  when  he 
already  ventured  to  commence  it.  He  bade  defiance  to  every  danger, 
disregarded  all  human  power,  triumphed  over  all  obstacles,  remained 
steadfast  in  the  accomplishment  of  his  purpose,  and  finished  whatever 
he  had  begun.  A  person  cannot  sufficiently  admire  the  fire  of  his  mind, 
and  his  towering  understanding,  which  soared  beyond  most  of  the  errors 
which  were  then  predominant.  It  was  not  a  small  thing  all  at  once  to 
acquire  an  insight  into  the  prevailing  errors  of  those  times,  and  to  survey 
them  in  their  whole  compass."  But  it  was  still  more  to  make  so  prudent 
a  choice  of  means  by  which  to  encounter  them  all.  And  the  greatest 
and  most  hazardous  thing  was  steadily  to  abide  by  those  means  until 
his  object  was  accomplished.  It  is  true  that  the  vehemence  of  his  mind 
often  became  tempestuous  and  uncontrollable,  and  in  his  writings  we 
freqfiently  meet  with  strong  expressions.  However,  not  to  mention 
that  in  those  times  the  tone  of  speaking  and  writing  was  indeed  not  the 
most  refined,  those  also  perhaps  do  not  judge  incorrectly,  who  assert 
that  Luther's  warmth  was  indispensable  to  the  work  of  Reformation. 
And  he  confesses  that  it  had  been  very  diflicult  for  him  to  moderate  his 
fiery  temperament.  In  the  course  of  this  work  I  have  already  introduced 
a  letter,  from  which  it  is  evident  how  clearly  he  saw  that  by  the  hard 
and  severe  language  which  he  used  against  his  enemies,  he  sometimes 
went  too  far,  and  thereby  perhaps  gave  occasion  to  greater  animosity 
against  himself.  But  no  one  who  might  wish  to  engage  in  a  similar 
contest  could  justify  himself  by  an  appeal  to  the  example  of  Luther. 
Luther  contended  in  behalf  of  God  and  the  cause  of  religion,  and  was 
therefore  obliged  in  hard  terms  to  expose  the  then  reigning  vices,  that 
the  people  might  see  that  they  had  been  led  astray.  "I  must,"  said  he, 
"root  out  stumps  and  dig  out  stones,  cut  away  the  thorns  and  bushes. 


72  LIFE   OF   MA.RTIN  LUTHER.  [cHAP.  XVII 

and  first  beat  and  prepare  the  way."  And  even  if  his  violence  against 
the  enemies  of  true  religion  was  a  fault,  yet  the  consequence  has  taught 
us  that  it  was  in  a  certain  degree  necessary  and  beneficial.  And  was 
not  this  fault  overbalanced  by  a  tiiousand  virtues  and  excellent  qualities? 
But  liowever  warm  a  temper  Luther  possessed,  yet  no  one  could  be 
more  easily  reconciled  than  he.  He  was  a  stranger  to  revenge.  Of  this 
a  single  proof  will  be  sufilcient.  A  certain  person  by  the  name  of  Carl- 
stadt,  an  extremely  turbulent  and  boisterous  man,  of  whom  we  have 
already  made  mention,  had  not  only  in  various  ways  disturbed  the  pub- 
lic peace,  but  had  also  in  a  particular  manner  ofl'ended  against  Luther, 
until  he  was  at  length,  by  order  of  the  elector,  banished  from  the  country. 
Being  thereby  reduced  to  many  straits,  he  again  wrote  to  Luther,  and 
requested  him  to  intercede  in  his  behalf  with  the  elector,  and  procure 
permission  for  him  to  return.  No  one  was  more  ready  than  Luther  to 
befriend  him,  notwithstanding  the  former  injuries  he  had  received  from 
Carlstadt.  To  Luther's  intercession  only,  he  was  indebted  for  his  par- 
don, as  unworthy  of  it  as  he  afterwards  rendered  himself. 

Concerning  the  patience  and  firmness  of  Luther,  I  have  already 
spoken.  These  are  virtues  not  to  be  found  in  every  head  and  heart : 
he  possessed  them  in  an  eminent  degree.  God,  and  the  truth  which  he 
preached  concerning  him,  he  prized  above  all  other  things.  To  this  he 
sacrificed  every  other  object.  Money,  riches,  and  ease,  were  in  his 
estimation  of  small  value.  Hence  his  enemies,  who  by  means  of  these 
things  wanted  to  alienate  him  from  his  constancy,  often  enough  com- 
plained of  his  indifference  to  worldly  possessions  and  riches.  This  was 
really  a  great  eulogy  out  of  the  mouths  of  his  enemies,  who  felt  no  dis- 
position to  say  any  thing  to  his  advantage.  And  they  spoke  the  truth 
in  this  respect.  Every  attempt  to  cause  him  to  recant  proved  unsuccess- 
ful. He  never  aspired  after  money  or  wealth.  His  small  salary  was 
never  sufficient  fully  to  gratify  his  benevolent  disposition.  "  I  pray 
you,"  he  wrote  to  one  of  the  electoral  counsellors,  "  not  only  to  perform 
a  work  of  compassion  towards  the  poor  nuns  who  have  fled  from  the  clois- 
ers;  but  that  you  likewise  beg  some  money  for  me  from  the  rich  people 
at  court,  that  I  may  be  able  to  provide  for  them  a  week  or  a  fortnight, 
until  I  can  deliver  them  to  their  relations.  For  my  monks  become  so 
fat  by  the  riches  of  the  word  of  God,  that  I  could  lately  not  borrow  on 
my  own  credit,  ten  guilders  for  a  poor  citizen.  My  own  yearly  salary 
is  only  five  hundred  and  forty  guilders.*  Besides  this  sum,  I  do  not 
from  the  city  receive  a  single  halfpenny,  nor  do  my  brethren.  Nor  do 
I  ask  for  any  thing  from  the  city,  that  I  may  emvdate  the  fame  of  St. 
Paul,  by  not  robbing  other  churches,  and  serving  my  Corinthians  with- 
out reward."  At  another  time,  he  recommended  to  the  same  man  a 
poor  exiled  nobleman,  who  had  suffered  severe  persecution  : — "  He  de- 
serves," he  writes,  "  that  we  should  support  and  aid  him  in  his  distress. 
You  are  sufficiently  acquainted  with  my  circumstances,  to  know  that  it 
is  out  of  my  power  to  provide  for  him,  as  I  depend  on  the  bounty  of 
others  myself  for  a  living.  It  is  difficult  for  me  alone  to  maintain  him, 
iud  still  more  hard  to  desert  him.    HoAvever,  if  you  should  not  succeed 

•  About  two  hundred  and  thirty-six  dollars  in  federal  money. 


CHAP.  XVII.]  LIFE   OF   MARTIN   LUTHER.  73 

in  obtaining  any  succour  for  him,  then  Christ  will  help  his  own  from 
some  other  source."  In  all  his  labours  he  looked  for  no  compensa- 
tion. The  booksellers  offered  him  for  the  books  which  he  should  an- 
nually write,  the  sum  of  four  hundred  dollars,  out  of  the  avails  proceed- 
ing from  the  sale  of  his  books.  However,  he  refused  to  accept  of  it  in 
these  words  :  "I  will  not  sell  my  talents.  I  am  not  in  need  of  money, 
thank  God  !  I  would  otherwise  demand  money  for  my  lectures.  But 
inasmuch  as  God  anticipated  and  provided  for  riiy  wants,  and  the  elector 
has  furnished  a  small  additional  supply,  I  never  sold  a  single  copy  of 
my  books,  nor  have  I  lectured  for  money.  And  this  character,  if  God 
is  willing,  I  am  resolved  to  take  with  me  into  my  grave."  Concerning 
his  translation  of  the  Bible,  he  says  :  "  This  I  can  declare  with  a  good 
conscience,  that  I  have  therein  employed  the  utmost  faithfulness  and  di- 
ligence, and  that  in  the  prosecution  of  that  v/ork,  I  have  never  harbour- 
ed a  single  improper  or  selfish  thought.  For  I  have  not  taken  nor  sought 
the  least  compensation  for  tlie  work,  nor  have  I  in  any  wise  derived  any 
gain  from  it.  Nor  was  fame  my  object  therein,  this  the  Lord  my  God 
knows  !  But  I  have  done  it  out  of  love  to  the  dear  Christians,  and  to 
the  honour  of  him  who  is  seated  on  high,  who  every  hour  does  me  so 
much  good,  that  if  I  had  translated  a  thousand  times  as  mucli  as  I  have, 
I  would  even  then  not  have  deserved  to  live  an  hour,  nor  to  have  a 
sound  eye.  All  that  I  am,  and  all  I  have,  is  the  fruit  of 'his  goodness 
and  compassion.  Therefore  will  I,  with  a  joyful  heart,  do  all  I  can,  to 
cause  this  translation  to  redound  to  his  honour.  If  I  did  not  in  this  dif- 
ficult task  endure  the  utmost  pains  and  labour,  for  the  sake  of  the  man 
who  died  for  me,  the  world  would  not  be  able  to  give  me  a  sufficient 
pecuniary  reward  for  writing  a  book,  or  for  translating  any  thing  from 
the  Bible.  I  do  not  wish  the  world  to  reward  my  labour.  She  is  too 
abject  and  poor  to  do  it.  While  I  have  been  here  in  Saxony,  I  have 
never  asked  my  prince  for  a  single  penny." 

What  is  said  above,  supersedes  the  necessity  of  my  saying  any  thing 
respecting  Luther's  industry.  His  application  was  uncommonly  great. 
He  did  not  sufljer  any  time  to  pass  away  which  he  did  not  devote  to 
something  good.  From  early  in  the  morning  till  evening  he  was  bu- 
sily employed.  Hence  he  reluctantly  accepted  of  the  man)^  invitations 
of  his  well-wishers  and  friends,  because  they  deprived  him  of  so  much 
time,  which  he  could  have  applied  to  some  greater  object,  and  in  a  more 
useful  manner.  "  I  waste  a  great  deal  of  time,"  he  writes,  "  by  going 
to  entertainments.  I  do  notknow  what  devil  has  given  rise  to  this  custom. 
I  cannot  well  refuse  to  go  to  them,  but  at  the  same  time  it  is  a  great 
disadvantage  to  me."  It  is  a  matter  of  astonishment,  how  under  his 
feeble  health,  he  could  do  so  much,  and  still  constantly  keep  up  that  re- 
solution, which  with  others,  is  usually  lost  in  sicknesses.  He  always  had 
to  contend  with  many  bodily  complaints,  some  of  which  may  have  ori- 
ginated from  his  sedentary  life,  although  he  sometimes  took  exercise. 
When  he  had  leisure,  his  recreations  after  labour  consisted  in  the  culture 
of  his  garden,  and  in  amusing  himself  with  turning.  That  this  was  the 
case,  may  be  seen  from  the  following  letter  to  a  friend.  "  I  am  glad 
that  you  promised  me  garden  seeds  for  the  ensuing  spring.  Send  me 
as  many  as  you  can  spare,  because  thev  arc  of  considerable  importance 
10  '  G  . 


74  LIFE   OF   MARTIN  LUTHER.  [cHAp,  XVII. 

to  me.  If  I  shall  be  able  to  return  you  a  kindness,  I  will  cheerfully  do 
it.  For  while  Satan  rages,  I  will  in  the  mean  time  laugh  at  him,  and 
view  the  gardens,  that  I  may  enjoy  the  blessings  of  the  Creator,  and 
that  which  serves  for  his  glory.  I  and  my  Famulus,*  Wolfgang,  have 
engaged  in  the  art  of  turning.  But  as  we  cannot  here  among  us  obtain 
the  necessary  instruments,  I  herewith  send  you  a  golden  guilder,  and 
subjoin  a  request,  that  you  would  purchase  for  it  some  augurs  and  turn- 
er's tools,  which  a  turner  may  easily  point  out  to  you.  We  have  in- 
deed, already  some  tools,  yet  I  would  prefer  some  of  the  best  ones  made 
at  Nuerenberg.  My  reason  for  learning  this  trade  is,  tliat  if  it  should 
so  happen  that  tlie  world  would  not  support  us  for  the  sake  of  the  word 
of  God,  we  might  be  able  to  earn  our  bread  by  the  labour  of  our  hands." 
One  of  his  principal  delights  was  music.  It  was  his  opinion  that  music, 
above  all  other  things,  had  the  power  of  producing  pious  reflections  in 
the  heart,  and  of  elevating  it  to  God.  "  I  commend  and  esteem  the 
Dukes  of  Bavaria,"  he  writes,  "  although  they  harbour  but  little  good 
will  towards  me,  and  especially  because  they  highly  value  and  love 
music.  For  there  is  no  doubt  that  the  seed  of  eminent  virtues  is  often 
to  be  found  in  minds  which  are  touched  by  music.  But  those  who  are 
insusceptible  to  the  charms  of  music,  I  think  resemble  logs  and  stones. 
And  I  have  no  hesitation  in  saying,  nor  am  I  ashamed  to  assert,  that 
next  to  theology,  no  art  or  science  is  comparable  to  music,  because  next 
to  theology,  she  only  is  capable  of  effecting  what  otherwise  theology 
alone  produces,  namely,  tranquillity  and  cheerfulness  of  mind.  He  had 
but  little  taste  for  other  amusements.  The  chase  and  other  noisy  re- 
creations were  disagreeable  to  him.  When  he  was  at  the  castle  of 
Wartburg,  he  wrote  as  follows  :  "  I  lately  was  along  on  the  chase  for 
two  days,  and  was  a  spectator  of  this  irksome  pleasure  of  the  great 
folks  who  were  present.  Two  hares  and  some  partridges  were  caught. 
Certainly  a  most  important  business  for  idle  people.  However,  amidst 
the  nets  and  hounds  my  mind  was  still  occupied  by  good  thoughts.  But 
I  must  confess,  that  as  much  satisfaction  and  pleasure  as  this  apparent 
diversion  may  yield  to  others,  it  awakened  in  my  mind  much  dissatis- 
faction and  pity ;  and  many  reflections  concerning  those  things  which 
such  an  occasion  presents.  I  had  with  great  pains  preserved  the  life  of 
a  young  hare,  and  very  carefully  wrapped  it  into  my  riding  cloak.  But 
when  I  had  gone  only  a  short  distance  from  it,  the  hounds  tracked  it, 
bit  though  the  cloak  into  its  right  leg,  and  at  length  killed  it.  I  am 
weary  of  this  chase."  Such  expressions,  more  than  any  thing  else, 
serve  as  a  proof  of  his  good  and  noble  heart,  which  would  enjoy  no 
pleasure  procured  at  the  expense  of  another,  even  if  it  was  a  brute 
animal. 

There  are  persons,  who  in  their  public  behaviour  appear  reasonable 
and  amiable  men,  but  pay  very  little  attention  to  the  private  duties  they 
owe  at  home,  to  their  own  families.  To  this  class  Liither  did  not 
belong.  He  was  a  kind  husband,  and  an  affectionate  and  reasonable 
father.     When  he  saw  his  wife  or  children  suflfer,  tears  of  pity  often 

*  Famulus  is  a  Latin  word,  and  signifies  a  student  who  lives  with  the  professor,  and 
in  his  lecture  rooms  at  the  university,  keeps  the  subscription  lists  of  students,  and  re 
gulates  other  inferior  matters. 


CHAP.  XVII.]  LIFE   OF  MARTIN  LUTHER.  75 

flowed  down  his  cheeks.  The  frugality,  faithfulness  and  tender  assi- 
duities of  his  wife,  were  of  infinitely  great  value  to  a  man  pressed  by 
so  many  cares  and  labours.  By  her  sympathizing  tenderness  towards 
him,  under  his  bodily  infirmities,  by  her  assiduous  and  punctual  dis- 
charge of  all  her  domestic  duties,  by  her  patient  endurance  of  whatever 
symptoms  of  ill  humour  his  sorrowful  hours  betrayed,  she  proved  her- 
self to  be  a  wife,  such  as  she  ought  to  be.  Hence  he  was  never  so  fond 
of  tarrying,  as  when  he  was  in  the  circle  of  his  wife  and  children.  It 
was  only  when  he  was  very  desirous  of  finishing  a  work,  that  he  denied 
himself  the  gratification  of  this  most  pleasing  desire  of  his  heart.  It 
often  happened  that  for  several  days  and  nights  he  locked  himself  up 
in  his  study,  and  took  no  other  nourishment  than  bread  and  water,  that 
he  might  the  more  uninterruptedly  pursue  his  labours.  This  often  hap- 
pened, and  his  good  wife,  as  willingly  as  she  would  have  objected  to 
such  intense  application,  did  not  dare  to  oppose  the  zeal  excited  by  such" 
a  sense  of  duty.  But  on  a  certain  occasion  he  locked  himself  up  three 
days  and  three  nights,  and  did  not  suffer  himself  to  be  disturbed  by  the 
repeated  calls  of  his  wife  at  the  door.  She  was  quite  beside  herself 
through  fear,  and  by  the  assistance  of  several  persons,  at  length  broke 
open  the  locked  door,  and  found  her  husband  sitting  at  his  writing  desk, 
and  deeply  wrapped  up  in  reflection  concerning  the  learned  exposition 
of  some  scriptural  passages.  She  blamed  him  for  having  occasioned 
her  so  much  anxiety  and  fear,  when  he  being  roused  from  his  medita- 
tions, and  being  displeased  by  reason  of  the  interruption  the  train  of  his 
thoughts  had  suffered,  cried  out  to  her  :  "  Do  you  not  know  that  I  must 
work  while  it  is  day,  for  the  night  cometh  wherein  no  one  can  work." 
Amidst  all  his  labours  he  however  devoted  a  part  of  his  time  to  the 
instruction  of  his  children ;  and  endeavoured  from  their  youth  up,  to 
impress  their  minds  with  good  thoughts.  For  he  used  to  say,  "the 
father  must  speak  out  of  his  children."  But  though  he  exceedingly 
loved  his  children,  yet  he  was  not  guilty  of  any  criminal  indulgence 
towards  them.  When  at  a  certain  time  his  son  John  had  committed 
a  fault,  he  did  not  permit  him  for  three  days  to  come  into  his  presence, 
and  would  no  more  hear  of  him ;  however  much  his  mother  and  others 
interceded  for  him.  Luther  said,  "  I  would  rather  than  have  a  perverse 
son,  have  none  at  all."  It  was  only  when  the  son  actually  forsook  his 
fault  and  humbly  solicited  forgiveness  that  he  pardoned  him.  And  yet 
this  was  his  favourite  son,  whom  he  used  to  call  "  his  Johnny."  When 
he  was  advised  to  lay  up  a  little  property  for  his  children,  he  replied : 
"  That  I  will  not  do,  else  they  will  not  rely  on  God,  and  their  own 
hands,  but  on  their  gold."  The  elector  in  order  to  make  a  provision 
for  his  wife  and  children,  offered  him  a  share  of  the  mine  which  is 
situate  on  Schneeberg.  The  possessor  of  such  a  mine,  receives  a  part 
of  the  profits  of  the  mine.  But  he  refused  to  accept  of  this  offer  in 
these  words :  "  It  would  much  rather  be  my  duty  to  say  the  Lord's  prayer, 
and  add  thereto  a  petition,  that  the  ore  might  not  fail,  and  the  profits 
of  the  mines  be  well  applied,  than  that  I  should  accept  of  any  share."  He 
went  so  far  in  his  contempt  and  indifference  of  earthly  goods  that,  when 
at  a  certain  time  a  poor  man  complained  to  him  of  his  poverty  ;  and 
Luther  himself  had  no  money,  he  took  from  his  wife  the  present  given 


76  LIFE  OF  MARTIN  LUTHER  [cHAP.  xvir. 

her  by  her  baptismal  sponsors,  according  to  a  custom  then  prevailing, 
and  brought  it  to  the  poor  man.  When  he  was  called  to  an  account  for 
this  act,  he  replied  :  "  God  is  rich,  he  will  provide  sometliing  else  in 
the  room  of  it."  And  from  the  same  disposition  he  refused  many 
presents  which  were  brought  for  himself  and  his  wife,  and  directed  them 
to  be  given  to  persons  who  stood  in  greater  need  of  them  than  himself. 
He  likewise  on  a  certain  occasion  wrote  as  follows  to  the  elector,  who 
had  sent  him  many  presents,  "I  humbly  entreat  your  highness,  not  to 
believe  those  who  represent  me  to  be  in  needy  circumstances.  Alas  ! 
I  have  more  and  especially  have  received  more  from  your  highness  than 
my  conscience  will  justify.  Nor  is  it  becoming  in  me,  that  I,  who  am  a 
preacher  of  the  gospel,  should  be  in  affluent  circumstances,  nor  do  I 
desire  it.  Hence,  I  in  such  a  manner  felt  the  kind  and  gracious  bene- 
,  volence,  manifested  towards  me  by  your  highness,  that  it  immediately 
gave  me  a  fearful  concern  of  mind.  For  I  would  not  in  this  life  wish 
to  be  found  in  the  number  of  those,  to  whom  Christ  says  :  '  Wo  unto 
you  rich,  for  ye  have  your  reward.' "  And  besides,  to  speak  after  a  tem- 
poral manner,  I  would  not  wish  to  be  burdensome  to  your  highness ; 
because  I  know  your  highness  so  often  makes  donations,  that  there  can 
be  nothing  left  to  spare  for  that  purpose.  Too  much  empties  the  purse. 
I  therefore  wish  that  your  highness  would  wait  till  I  complain  myself, 
that  I  may  not  through  the  generous  proffers  of  your  highness  made  to 
me,  become  afraid  to  beg  for  others,  who  are  much  more  deserving 
objects  of  such  beneficence.  For  even  without  this  your  highness  does 
too  much  for  me.  Christ  will  graciously  repay  it." 
^AVhoever  is  pleased  with  modesty  and  humility  in  great  men,  must 
be  pleased  with  them  in  Luther.  However  great  his  merit  really  was, 
yet  he  ascribed  the  accomplishment  of  his  great  work  to  him  only, 
whose  mighty  arm  guides  and  directs  the  whole,  and  referred  every  one 
who  praised  him,  to  the  praise  of  God.  In  several  instances  he  acknow- 
ledged that  there  were  men  much  more  learned  than  himself,  and  that 
he  often  needed  advice  and  instruction.  External  honour  was  of  very 
little  value  in  his  estimation.  Some  teachers  at  Wittenberg  had,  for 
instance,  given  orders  that  all  the  students  should  rise  as  soon  as  the 
professor  should  enter  the  lecture-room.  Luther  disapproved  of  this 
regulation,  and  said  :  "  I  cannot  bear  such  affected  ceremonies."  To- 
wards common  people  he  was  no  less  condescending  and  meek.  A 
coachman  had  at  a  certain  time  carried  some  persons  to  Wittenberg,  and 
had  a  strong  desire  to  see  the  true  and  right  pope,  as  he  expressed 
himself,  and  as  the  common  people  called  Luther.  He  therefore  went 
to  the  house  of  Luther,  knocked  at  the  door,  and  begged  leave  to  enter. 
Luther  permitted  him  to  come  in,  and  when  the  coachman  took  his  post 
at  the  door,  in  a  shy  and  respectful  way,  Luther  took  him  by  the  hand, 
which  he  shook  in  a  friendly  manner,  pressed  him  to  be  seated,  invited 
him  to  the  table,  drank  his  health,  and  handed  to  the  stranger  his  own 
glass,  which  was  in  those  times  considered  as  the  greatest  mark  of 
friendship.  The  poor  man  was  quite  transported  by  the  honour  which 
had  been  done  to  him ;  and  every  where  boasted  that  he  had  sat  at  the 
table  with  Dr.  Martin  Luther.  The  most  inconsiderable  persons  had 
free  access  to  him,  when  they  stood  in  need  of  advice,  consolation,  in- 


CHAP.  XVII.J  LIFE   OF   MARTIN  LUTHER.  77 

struction  and  assistance.  But  it  is  a  position,  the  truth  of  whicli  is 
confirmed  by  experience ;  that  the  greater  and  more  worthy  a  man  is, 
the  less  does  he  despise  the  poor  and  humble. 

Good  people  are  capable  of  becoming  good  and  excellent  friends. 
Luther's  heart  was  disposed  to  friendship  and  affection,  wherever  he 
believed  he  had  observed  love  towards  God  and  uprightness  of  conduct. 
He  and  Melancthon  are  a  pattern  of  friendship  and  love.  They  prayed 
for  each  other,  lived  and  laboured  for  each  other.  It  is  moving  to  read 
how  much  anxiety  they  felt,  and  under  what  great  concern  of^iiind  they 
were  for  each  other,  when  any  thing  happened  to  either  of  them.  If 
one  of  them  was  sick,  the  other  relinquished  all  other  business  to  assist 
him,  and  called  together  all  the  rest  of  his  friends,  in  order  to  pray  for 
his  recovery  with  their  united  hearts.  And  we  have  the  more  reason 
to  wonder  at  this,  when  we  consider  how  easily  the  one  might  have 
become  jealous  and  envious  of  the  other's  fame,  as  they  both  laboured 
in  one  and  the  same  cause.  But  this  did  not  prevent  their  hearts  from 
cherishing  a  mutual  love  for  each  other.  They  were,  and  remained 
friends. 

The  Papists  accused  Luther  of  intemperance  in  eating  and  drinking. 
Even  if  the  circumstance  that  his  enemies  had  asserted  this,  did  not 
render  the  accusation  doubtful,  yet  we  need  only  to  consider  how  little 
he  valued  money  and  other  property ;  how  often  he  refused  to  accept 
of  them,  to  convince  ourselves  that  this  accusation  was  a  malicious 
slander.  For  these  are  things  which  are  of  service  in  pampering  the 
stomach.  As  we  have  already  observed,  it  was  likewise  with  reluctance 
that  he  went  to  entertainments.  And  men  of  veracity  among  his  con- 
temporaries repeatedly  testified  that  he  was  very  moderate  in  eating  and 
drinking  ;  insomuch  that  they  often  expressed  their  astonishment  at  it, 
as  he  was  neither  small  in  stature,  nor  weak  in  his  person.  Sometimes 
when  he  was  deeply  engaged  in  business,  he  would  take  no  food  for 
several  days.  But  such  is  the  way  of  the  world.  Such  persons  are 
out  of  the  reach  of  a  direct  injury,  mankind  will  often  endeavour  to  hurt 
by  false  invective. 

I  believe  that  my  readers  are  now  sufficiently  acquainted  with  Luther's 
good  and  great  heart;  and  that  it  will  therefore  be  unnecessary  for  me 
to  say  any  thing  more.  I  entertain  a  confident  hope,  that  by  those 
qualities,  he  has  rendered  himself  still  more  worthy  of^  our  esteem.  For 
if  he  had  stained  his  great  work  with  impure  actions;  and  if  his  great 
genius  had  not  been  united  to  a  good  heart,  he  would  indeed  always 
have  claimed  our  admiration,  but  would  have  been  unworthy  of  our 
love.  He  would  always  continue  to  be  considered  to  have  been  an 
enterprising  genius,  but  not  a  good  and  a  great  man. 

g2 


SKETCH 


OF    THE 


LIFE   OF  ZUINGLE 


Ulric  Zuingle,  or  Zuinglius,  was  born  January  1,  1484,  at  "VVild- 
hausen,  in  the  county  of  Tockenburgh,  in  Switzerland.  His  education, 
which  was  liberal,  was  completed  at  the  University  of  Vienna.  In  his 
eighteenth  year,  he  became  classical  teacher  at  Basil.  Four  years  after- 
wards he  took  the  degree  of  M.  A.,  and  being  chosen  pastor  of  Glarus, 
was  ordained  by  the  Bishop  of  Constance.  Having  been  trained  by  a 
teacher  who  accustomed  him  to  think  for  himself,  without  being  tram- 
melled by  the  system  of  the  schools,  he  pursued  his  inquiries  to  a  dis- 
covery of  the  corruptions  of  Rome.  The  New  Testament  was  his 
principal  counsellor.  He  made  that  the  directory  of  his  faith,  and  he 
also  attended  to  many  of  those  authors  who  had  been  censured  by  the 
papacy.  But,  though  he  had  thus  become  dissatisfied  with  existing 
errors,  he  did  not  immediately  separate  from  the  pope,  but,  for  ten  years, 
pursued  a  course  of  practical  instruction  at  Glarus,  contenting  himself 
with  exposing,  from  time  to  time,  some  of  the  superstitions  of  the  church. 
From  Glarus  he  removed  to  the  abbey  of  Einsidlin.  While  there,  he 
preached  against  vows,  pilgrimages,  and  offerings ;  he  caused  the  relics 
to  be  buried;  the  inscription  over  the  abbey  gate — "Here  plenary  re- 
mission of  sins  is  obtained,"  to  be  effaced ;  and  he  introduced  among 
the  nuns,  the  habit  of  reading  the  New  Testament.  He  also  taught  the 
necessity  of  purity  of  heart  and  life.  He  became  more  and  more  emi- 
nent, and  excited  more  and  more  jealousy  in  such  as  were  opposed  to 
reformation,  but  his  ecclesiastical  superiors  allowed  him,  as  yet,  to 
remain  unmolested.  In  1519,  he  was  invited  to  the  cathedral  at  Zurich. 
On  being  installed  there,  he  announced  his  intention  of  preaching  from 
the  gospel  of  Matthew,  with  no  other  comment  than  the  Scriptures  would 
afford  him.  This  novel  plan  of  expounding  fully  the  word  of  God, 
drew  together  large  auditories,  and  excited  great  admiration.  The 
iniquitous  traffic  of  indulgencies,  which  roused  the  spirit  of  Luther  in 
Saxony,  was  carried  into  Switzerland.  The  agent  whose  business  it 
was  to  dispose  of  these  lures  to  perdition,  met  with  great  success,  until 
he  came  to  Zurich ;  there,  he  was  so  effectually  opposed  by  Zuingle, 
that  he  was  obliged  to  quit  the  city,  and  retire  into  Italy. 

Zuingle  was  a  man  of  adventurous  genius,  and  of  great  intrepidity. 
He  was  remarkable  for  his  penetration,  and,  above  all,  was  learned  in 

79 


so  LIFE    OF    ZUINGLE. 

the  word  of  God ;  so  that  he  was  well  qualified  to  be  a  leader  in  the 
cause  of  truth.  So  sensible  were  the  Papists  of  liis  weight  of  character, 
that  he  was  much  courted  by  the  cardinals,  and  Pope  Adrian  sent  him, 
by  his  nuncio,  a  brieve  written  with  his  own  hand.  Moreover,  the  force 
of  Italian  gold  was  tried  upon  him,  but  he  was  not  open  to  a  bribe. 

Being  an  enemy  to  offensive  war,  Zuingle,  in  1522,  obtained  the  pas- 
sage of  a  law,  in  the  assembly  of  the  Canton  of  Zurich,  abolishing  all 
alliances  and  subsidies  for  the  terra  of  twenty-five  years. 

He  declared  the  superiority  of  the  rules  of  the  gospel  over  those  of 
ecclesiastical  discipline,  and  when  some  persons  were  denounced  to  the 
magistrate,  for  infringing  the  fast  of  Lent,  without  a  dispensation,  he  de- 
fended them.  The  word  of  God  he  considered  the  authority  from  which 
there  was  no  appeal,  and  the  decisions  of  the  church  as  binding  only  so 
far  as  they  were  founded  in  that  word.  At  length,  he  openly  avowed 
the  principles  of  the  Reformation,  and  when,  in  consequence,  he  was 
called  to  give  an  account  of  his  doctrine,  the  great  council  of  Zurich 
decided,  "  That  Zuingle,  having  been  neither  convicted  of  heresy,  nor 
refuted,  should  continue  to  preach  the  gospel  as  he  had  already  done ; 
that  the  pastors  of  Zurich,  and  its  territory,  should  rest  their  discourses 
on  the  words  of  Scripture  alone."  But,  though  he  was  thus  supported 
by  the  magistracy,  he  appeared  more  anxious  to  lay  a  solid  foundation 
for  a  salutary  change,  by  instructing  the  people,  than  to  hazard  too  much 
by  hastily  abolishing  ceremonies  and  modes  of  worship.  In  1524,  the 
pictures  and  statues  were  removed,  and,  step  by  step,  the  simplicity  of 
the  gospel  was  introduced,  until,  in  1525,  the  mass  was  abolished. 

In  1525,  the  Anabaptists  attacked  Zuingle.  They  began  by  insinuat- 
ing into  the  minds  of  the  people  that  the  Reformation  was  not  sufficiently 
spiritual.  They  then  addressed  Zuingle  himself,  charging  him  with 
conducting  the  business  of  religion  in  a  slow  and  frigid  manner.  They 
insisted  on  the  necessity  of  adult  baptism  in  all  cases,  and  declared  re- 
baptization  the  criterion  of  a  union  with  Christ.  The  senate  caused 
conferences  to  be  held  on  tlie  subject,  but  they  were  in  vain.  The  Ana- 
baptists at  length  became  furious.  They  boasted  of  having  all  things 
in  common,  and  threatened  destruction  to  all  who  would  not  follow  their 
example.  They  also  pretended  to  prophecy — crying,  "  Wo  to  Zurich ! 
Wo  to  Zurich !  Repent  or  perish !" — allowing  the  same  space  for 
repentance  that  was  allowed  to  Nineveh.  Other  conferences  were 
appointed,  but  these  fanatics  were  not  open  to  argument.  Finally,  the 
senate  made  their  offence  capital,  and,  a  year  or  two  after,  one  of  them 
suffered. 

Zuingle  differed  from  Luther  on  some  points,  which  created  a  very 
unhappy  controversy  between  them  and  their  respective  parties,  that 
continued  for  several  years  to  the  great  injury  of  the  Reformation.  At 
length,  in  1529,  Philip,  Landgrave  of  Hesse,  anxious  to  close  the  dispute, 
invited  Luther  and  Zuingle  to  a  conference  at  Marpurg.  Thither  they 
repaired,  Luther  accompanied  by  Melancthon,  and  Zuingle  by  Oeco- 
lampadius.  The  argument  continued  four  days,  after  which  they  all 
signed  fourteen  articles  containing  the  essential  doctrines  of  Christianity, 
and  expressed  a  hope  that  their  difference,  with  respect  to  minor  points, 
would  not  interrupt  their  harmony. 


LIFE   OF  ZUINGLE.  8] 

The  canton  of  Berne  followed  that  of  Zurich  in  adopting  the  Reform- 
ation. In  an  assembly,  at  which  Zuingle  was  present,  the  subject  was 
discussed,  and,  so  triumphant  were  the  reformers,  that,  in  conclusion, 
the  grand  council  of  the  canton  resolved  to  adopt  their  principles.  Upon 
this,  five  of  the  cantons,  who  were  attached  to  popery,  entered  into  a 
solemn  engagement  to  prevent  the  doctrines  of  Luther  and  Zuingle  from 
being  preached  among  them.  But  the  hostilities  between  the  Roman 
and  reformed  cantons  were  terminated  by  the  treaty  of  Coppel,  in  1529. 
This  treaty,  however,  was  broken,  and  a  battle  took  place  at  which 
Zuingle  was  present.  The  Zurichers,  who  had  gone  to  the  relief  of 
their  countrymen  at  Coppel,  were  defeated,  and  Zuingle  was  mortally 
wounded.  His  wound  deprived  him  of  his  senses,  but,  recovering  him- 
self, "  he  crossed  his  arms  on  his  breast  and  lifted  his  languid  eyes  to 
Heaven."  In  this  condition  he  was  found  by  some  Catholic  soldiers, 
who,  without  knowing  him,  offered  to  bring  him  a  confessor;  but,  as 
he  made  a  sign  of  refusal,  the  soldiers  exhorted  him  to  recommend  his 
soul  to  the  Holy  Virgin.  On  a  second  refusal,  one  of  them  furiously 
exclaimed,  "  Die  then,  obstinate  heretic !"  and  pierced  him  through  with 
a  sword.  His  body  was  found  on  the  next  day,  and  the  celebrity  of  his 
name  drew  together  a  great  crowd  of  spectators.  One  of  these,  who 
had  been  his  colleague  at  Zurich,  after  intently  gazing  on  his  face,  thus 
expressed  his  feelings  :  "  Whatever  may  have  been  thy  faith,  I  am  sure 
thou  wert  always  sincere,  and  that  thou  lovedst  thy  country.  May  God 
take  thy  soul  in  mercy  !"  Among  the  savage  herd  some  voices  ex- 
claimed, "Let  ns  burn  his  accursed  remains!"  The  proposal  was 
applauded ;  a  military  tribunal  ordered  the  execution,  and  the  ashes  of 
Zuingle  were  scattered  to  the  wind.  Thus,  at  the  age  of  forty-seven,  he 
terminated  a  glorious  career  by  an  event  deeply  lamented  by  all  the 
friends  of  the  Reformation,  and  occasioning  triumph  to  the  partisans  of 
the  Romish  church. 


11 


DISCOURSE 

IN  COMMEMORATION   OF  THE 

GLORIOUS  REFORMATION  OF  THE  SIXTEENTH 
CENTURY, 


A   REFERENCE    TO   THE    RELATION    BETWEEN   THE    PRINCIPLES    OF    POPERY    AND 
OUR    REPUBLICAN    INSTITUTIONS, 

Delivered  before  the  Evangelical  Lutheran  Synod  of  West  Philadelphia, 
BY  S,  S.  SCHMUCKER,  D.  D. 

PROFESSOR  OF  THEOLOGY   IN  THE  THEOLOGICAL  SEMINARY  AT  GETTYSBURG. 


PREFACE. 


The  following  discourse  was  prepared  by  appointment  of  the  Ev. 
Lutheran  Synod  of  West  Pennsylvania,  in  accordance  with  a  resolution 
of  that  body,  loudly  called  for  by  the  signs  of  the  times,  recommending 
that  a  discourse  on  the  Reformation  be  annually  delivered  by  each 
member  of  Synod  before  the  people  of  his  charge,  and  resolving  that 
one  should  annually  be  delivered  before  the  Synod,  on  the  same  topic. 

In  relinquishing  his  manuscript  to  the  Synod  for  publication,  the 
writer  acted  under  the  conviction,  that  the  real  character  of  popery, 
according  to  the  theory  of  its  unalterable  canons,  which  are  carried  into 
execution  wherever  papists  have  entire  power,  is  but  imperfectly  known 
by  our  American  citizens.  He  regrets,  that  in  presenting  the  features 
of  this  interesting  subject,  he  was  unavoidably  led  to  refer  to  the  cor- 
ruptions of  a  church,  some  of  whose  members  are  found  in  our  own 
community,  with  whom  he  and  his  brethren  are  in  daily  habits  of 
friendly  intercourse.  This  feeling  is  the  more  sensibly  experienced,  as 
he  believes  the  great  body  of  our  native  Catholics  to  be  as  true  friends 
to  our  country  as  the  mass  of  our  citizens  generally ;  and  believes  them 
not  only  innocent  of  any  design  against  our  liberties,  but  even  unac- 
quainted with  the  long  catalogue  of  incidents  in  the  history  of  their 
church,  by  which  the  popes  and  priests  have  for  twelve  centuries  past 
proved  themselves  the  enemies  of  human  liberty,  civil  and  religious  ; 
unacquainted,  generally,  with  those  dangerous  principles  in  the  canons 
and  decrees  of  their  church,  by  which  their  priesthood  were  actuated  in 
their  former  persecutions,  and  in  conformity  with  which  they  may  rea- 
sonably be  expected  to  destroy  the  present  liberties  of  both  Protestants 
and  Catholics,  unless  the  eyes  of  the  community  are  opened  in  time. 

■83 


84  DISCOURSE  ON  THE  REFORMATION. 

Yet,  as  he  will  make  no  statements  unsustained  by  good  authority,  he 
cannot  be  responsible,  if  it  shall  appear  that  popery  is  a  corruption  of 
true  apostolical  Christianity:  that  the  Romish  priests  have  generally 
been  enemies  to  the  liberty  of  their  own  members,  as  well  as  of  Protes- 
tants ;  and  that  the  Roman  Catholic  church  at  this  day,  and  in  our  own 
country,  avows  principles  hostile  to  the  rights  of  man  and  the  liberties 
of  the  land,  to  which  our  Catholic  fellow  citizens  have  unconsciously 
assented  whenever  they  professed  indefinitely,  to  believe  as  Holy  mother 
church  believes.  Our  Catholic  friends  ought  rather  to  unite  with  us  in 
the  denunciation  of  principles,  which  are  alike  repugnant  to  their  feelings 
of  natural  right,  inconsistent  with  the  future  security  of  their  own  liber- 
ties, as  well  as  ours,  and  adverse  to  the  declaration  of  God's  holy  word. 

S.  S.  SCHMUCKER. 
Theol  Seminary,  Gettysburg,  Oct.  13,  1837.  . 


DISCOURSE. 

When,  in  the  course  of  human  events,  we  behold  a  people  emerge 
from  slavery,  and  "assume,  among  the  powers  of  earth,  the  separate 
and  equal  station,  to  which  the  laws  of  nature  and  of  nature's  God  entitle 
them,"  the  sight  is  one  of  no  ordinary  interest;  for  slavery  is  odious, 
the  civil  rights  and  privileges  of  a  nation  are  valuable,  and  new  scope  is 
given  for  the  development  of  mind  in  the  prosecution  of  moral,  social, 
and  political  principles.  But,  my  brethren,  should  we  behold  a  revolu- 
tion, in  which  the  yoke  of  bondage  is  thrown  off,  not  by  one  people, 
but  in  rapid  succession,  by  a  whole  family  of  nations,  and  that  yoke  not 
only  one  of  civil,  but  also  of  religious  bondage,  the  spectacle  would  rise 
to  incalculably  greater  interest;  because  the  effects  are  far  more  exten- 
sive, the  principles  involved  far  more  elevated,  and  the  privileges  con- 
ferred such  as  appertain,  not  only  to  the  temporal,  but  also  to  the  eternal 
interests  of  men.  Such  was  the  glorious  Reformation  of  the  sixteenth 
century,  effected  by  God  himself,  not  miraculously,  but  in  accordance 
with  the  analogies  of  his  Providence,  through  a  band  of  intrepid,  noble- 
minded,  yet  imperfect  men.  The  fruits,  both  civil  and  religious,  of  this 
Revolution,  we,  in  these  United  States,  most  richly  enjoy ;  but  its  origin 
and  incidents,  we  are  prone  too  often  to  forget,  and  too  seldom  to  incul- 
cate on  the  popular  mind. 

'Tis  little  more  than  three  hundred  years,  since  Luther,*  confessedly 
the  most  prominent  of  these  moral  heroes,  the  chieftain  of  this  Spartan 
band,  was  born ;  and  about  six  weeks  afterwards  his  illustrious  coadju- 
tor, Zuingle,t  first  saw  the  light.  At  that  time  all  the  civilized  nations 
of  Europe — Germany,  France,  England,  Denmark,  Sweden,  Spain, 
Portugal,  Italy,  <fec.  «fec.,  however  diverse  their  languages,  and  habits, 
.and  political  interests  and  institutions,  were  consolidated  into  one  relis^ious 
despotism,  having  one  man,  the  pope  at  Rome,  the  pretended  vicegerent 

*  Luther  was  bom  Nov.  lOtb,  1483.  |  Zuingle  was  bom  Jan.  1st,  1484. 


DISCOURSE   ON  THE  REFORMATION.  85 

of  Christ  on  earth,  at  its  head!  Papal  Rome  was  tlien  the  mistress  of 
the  earth,  in  a  far  more  important  sense  than  in  the  days  of  her  pagan 
glory,  when  she  swayed  the  sceptre  of  political  dominion,  but  suffered 
her  vanquished  foes  to  worship  their  own  gods.  Then  she  controlled 
civil  interests  and  outward  acts,  now  she  gave  laws  to  the  intellect  of 
half  the  known  world,  regulated  their  social  intercourse,  prescribed  their 
religious  duties,  and  made  her  power  felt  in  the  inmost  recesses  of  the 
soul.     The  pretended  successor  of  St.  Peter,  still  claimed  the  righ 

Of  raising  monarchs  to  their  thrones, 
Or  sinking  them  with  equal  ease !" 

Forgetting  that  "no  man  can  forgive  sins  but  God  only,"*  he  sacri- 
legiously pretended  that,  like  "  the  Son  of  man,  he  had  power  on  earth 
to  forgive  sins."t  And  when  thwarted  in  his  purpose,  he  claimed  the 
right  of  placing  whole  nations  under  papal  interdict,  and  thus  as  he 
pretended,  and  an  ignorant,  superstitious  people  believed,  of  closing  the 
gates  of  heaven  against  them ! 

Such  was  the  galling  yoke  of  spiritual  tyranny  under  which  the  civil- 
ized world  was  groaning,  when  He,  Avho  purchased  the  church  with 
his  own  blood,  and  in  prophetic  vision  revealed  to  John,  the  downfall 
of  Babylon,  the  mother  of  harlots,  sent  deliverance.  Now  how  is  she 
fallen !  Stript  of  her  most  valuable  dominions,  and  wooed  with  little 
ardour  by  her  flatterers  that  remain.  Now  she  is  seen  begging  favour 
at  the  feet  of  monarchs,  who  once  trembled  at  her  nod,  and  seeking  by 
a  desperate  effort  in  this  new  world,  to  retrieve  the  losses  and  recover 
from  the  shocks  inflicted  on  her  by  the  still  lingering  effects  of  the  Re- 
formation in  the  old.  That  Reformation  stands  unique  on  the  tablets 
of  universal  history ;  there  has  been  no  other  equal  to  it,  and  there 
cannot  be.  For  the  papal  hierarchy  will  n^ver  regain  such  a  colossal 
magnitude,  nor  such  despotic  sway  over  the  civilized  world;  and  the 
nations  of  Europe  will  never  again  bow  to  such  an  iron  yoke.  That 
marvellous  and  wide-spread  revolution  in  the  church  stands  authenticated 
as  the  peculiar  work  of  God,  and  exhibits  the  most  brilliant  displays  of 
his  providential  guidance,  as  well  as  verifications  of  the  promise :  "  Lo, 
I  am  with  you  always,  even  to  the  end  of  the  world." 

The  period  for  this  event  was  wisely  chosen  by  the  Head  of  the 

Church. 

As  changes  in  the  character  of  individuals  and  of  nations  are  by  the 
laws  of  mind  generally  gradual ;  so  the  meridian  light  of  the  Reforma- 
tion did  not  immediately  burst  in  upon  the  midnight  gloom  of  the  dark 
ages.  The  two  centuries  preceding  the  Reformation  may  be  regarded 
as  the  dawn  of  that  glorious  day,  as  preparatory  and  introductory  to  it. 
In  Prague,  the  capital  of  Bohemia,  not  more  than  about  seventy  miles 
from  Wittenburg,  Conrad  Stickna,J  and  John  Milicz,§  had  publicly  in- 
veighed against  the  corruption  of  both  priests  and  people,  and  especially 

*Markii.  7.  Luke  v.  21.  Eph.  iv.  32.  Psalm  cxxx.  4.  Isaiah  xliii.  25;  xUv.  23. 
Jer.  1.  20. 

t  Matt,  ix,  6.  +  Obiit  a.  d.  1369.  §  a.  d.  1374  obiit.  , 

H 


86  DISCOURSE  ON  THE   REFORMATION. 

against  the  mendicant  friars,  a  century  and  a  half  before  the  Reformation 
of  Luther;  and  Matthias  Von  Janow,  the  confessor  of  Charles  IV.,  had 
even  gone  so  far  in  several  instances,  as  to  administer  the  holy  supper 
in  both  kinds,  although  he  was  soon  compelled  to  recant.  Wicklifle, 
in  England,  and  Peter  d'Ailly,  Chancellor  of  the  University  at  Paris, 
bore  similar  testimony  against  Romish  corruption. 

In  the  century  immediately  preceding  tiie  Reformation,  Huss  and 
Jerome  arose  as  witnesses  for  the  truth  under  very  favourable  circum- 
stances. They  dwelt  in  the  same  city  where  Stickna  and  Milicz  had 
taught  before  them.  And  the  University  of  Prague,  in  which  they 
were  professors,  was  at  that  time  the  most  celebrated  in  all  Europe,  ex- 
cept that  in  Paris,  and  was  frequented  by  thousands  of  young  men  from 
every  part  of  Germany.  John  Gerson  also  distinguished  himself  as  an 
advocate  for  reform.  Accordingly,  a  partial  Reformation  had  com- 
menced in  Bohemia,  A  liturgy  in  the  vernacular  tongue  was  there  ex- 
tensively used,  and  the  council  convened  at  Basil,  in  1433,  even  sanc- 
tioned its  use,  and  allowed  the  Bohemians  to  administer  the  cup  to  the 
laity.  Nor  were  the  views  of  these  Reformers  entirely  superficial.  If 
we  concentrate  the  different  rays  of  their  light,  they  will  amount  to  a 
distinct  preparative  for  the  glorious  Reformation  which  followed.  The 
positions  maintained  by  the  Hussites  and  Taborites  of  that  century, 
were  the  unrestricted  preaching  of  God's  word  ;  the  restoration  of  the 
cup  to  the  laity  ;  that  the  priesthood  should  be  divested  of  its  secular 
power  and  wealth ;  the  introduction  of  a  more  rigid  and  scriptural 
church  discipline  ;  the  abolition  of  monasteries,  and  images  in  worship; 
the  rejection  of  the  doctrine  of  purgatory  and  of  auricular  confession.  This 
light,  though  circumscribed  in  its  influence,  being  confined  to  Bohemia, 
served,  in  connexion  with  scattered  rays  in  other  countries,  to  prepare 
the  Catholic  world  for  the  meridian  splendour  of  the  Reformation,  and 
doubtless  assisted  even  Luther  himself  in  investigating  the  foundations 
of  papacy. 

Such  was  the  state  of  things  when  Martin  Luther  was  born,  in  Nov. 
10,  1483,  a  year  which  witnessed  alike  the  unabating  pretensions,  and 
the  waning  power  of  Romanism,  in  the  unexecuted  papal  bull  and  inter- 
dict against  the  Republic  of  Venice  ;  and  in  the  memorable  Auto  de  Fe, 
at  Seville,  in  Spain,  which  soon  succeeded,  at  which  a  number  of  indi- 
viduals who  rejected  some  of  the  Romish  errors,  were  publicly  commit- 
ted to  the  flames  by  the  misnamed  holy  Inquisition.  Thus  we  see,  that 
the  fearful  and  wide-spreading  machinery  of  papal  despotism,  has  indeed 
been  not  a  little  impaired  by  the  friction  of  ages,  and  some  of  its  wheels 
no  longer  revolved  in  effective  concert  with  the  whole ;  but  it  remained 
for  the  monk  of  Wittenberg,  placing  his  lever  on  the  fulcrum  of  the 
Bible,  to  ungear  the  whole  machine,  and  shatter  a  large  portion  of  it  to 
atoms  ! 

The  period  from  Luther's  birth  to  the  public  commencement  of  the 
Reformation  on  the  31st  of  October,  1517,  was  rich  in  events  prepara- 
tory to  ihe  great  conflict.  The  irreligious  and  profligate  character  of 
the  popes  was  well  calculated  still  farther  to  impair  the  moral  energy 
of  the  whole  ecclesiastical  machinery  ;  for  though  unconverted  men 
will  be  satisfied  with  ujiconverted  ministers,  there  is  a  general  sense  of 


DISCOURSE   ON  THE    REFORMATION.  S7i 

moral  propriety  pervading  our  race,  which  demands  of  the  priests  of  our 
holy  religion  exemption  from  flagrant  immorality.  But  the  popes  of 
this  period  were  a  disgrace  to  humanity.  Innocent  VIII.  and  in  a  still 
more  flagrant  manner,  Alexander  VI.,  who  was  himself  the  illegitimate 
son  of  Pope  Calixtus  III.,  squandered  the  papal  treasures  on  the  offspring 
of  their  licentiousness.  Alexander  VI.  is  styled  hy  an  eminent  histo- 
rian "  a  monster  of  a  man,  inferior  to  no  one  of  the  most  abandoned 
tyrants  of  antiquity."*  And  Julius  II.  was  a  restless,  ambitious  soldier, 
who,  though  the  pretended  vicegerent  of  the  Prince  of  Peace,  involved 
in  war  successively,  the  Venetians,  the  Swiss,  the  Spaniards,  and  the 
French.  If  such  was  the  character  of  the  holy  fathers  themselves,  there 
can  be  nothing  surprising  in  the  corruption  of  the  great  body  of  the 
priests,  and  people,  and  nothing  dubious  in  the  alleged  necessity  of  a 
reformation  both  in  the  head  and  members  of  the  Romish  church.  In- 
deed, so  glaring  was  this  necessity,  that  it  had  been  long  acknowledged 
by  priests,  and  councils,  and  emperors,  and  was  not  directly  denied  by 
the  popes  themselves.  As  early  as  1409,  the  council  of  Pisa  decreed  a 
reformation  of  the  church  in  her  head  and  members ;  and  let  it  be  re- 
membered, that  this  was  a  general  council,  attended  by  twenty-four  car- 
dinals, and  a  great  many  bishops,  archbishops,  and  other  prelates,  three 
hundred  doctors  of  divinity  and  of  canon  law,  and  representatives  of 
thirteen  universities.  The  same  necessity  was  reiterated  by  three  or 
four  subsequent  councils  in  this  century,  but  the  work  itself  was  as  often 
defeated  by  the  intrigue  of  the  popes,  who  did  not  relish  the  salutary 
discipline  aimed  at  their  infallible  holinesses  ! 

Nor  should  we  forget  to  enumerate,  among  the  preparatives  of  the 
Reformation,  the  revival  of  learning  in  the  west,  the  increased  facility 
of  influencing  the  intellect  of  Europe  by  the  recently  invented  art  of 
printing,  and  the  emigration  of  many  of  the  Greek  literati,  after  the  cap- 
ture of  Constantinople  by  Mohamed  II.  in  1453,  and  the  downfall  of  the 
Greek  empire.  The  light  of  science  and  literature  is  ever  hostile  to 
superstition  and  intellectual  bondage.  Numerous  writers  had  thus 
sprung  up,  who  constituted  a  liberal  party,!  and  were  strenuously  op- 
posed by  the  friends  of  ignorance  and  superstition.  They  ridiculed  the 
vices  and  ignorance  of  the  church  and  priesthood,  pouring  into  their 
moral  wounds  the  most  mordacious  salt  of  satire  ;  but  they  were  desti- 
titute  of  that  moral  principle  necessary  to  bear  them  through  the  perils 
and  privations  of  the  Reformation,  and,  like  their  leader  Erasmus,  turn- 
ed traitors  to  .the  cause  in  the  day  of  fiery  trial.  Nor  was  this  surprising. 
For,  although  the  popular  reverence  for  the  papal  hierarchy  had  much 
abated,  the  mightiest  monarchs  of  Europe  regarded  the  popes  as  formidable 
enemies,  on  account  of  their  influence  on  the  oath  of  allegiance  of  every 
Catholic  subject.  The  few  individuals  who  had  attempted  to  carry 
forward  the  standard  of  reform,  were  unceremoniously  crushed  beneath 
the  thunderbolts  of  the  Vatican.  The  Wood  of  Huss  and  Jerome  yet 
proclaimed  aloud  the  tendencies  of  the  holy  mother  towards  reformers, 

*  Murdock's  Moshiem,  vol.  iii,  p.  9. 

f  To  this  party  belonged  Reuchlin,  Erasmus,  Parkheimer,  Herman  Von  Buscb,  Ul*- 
rich  Von  Hutten,  and  ail  the  more  enlightened  minds  of  the  age.  «• 


88  DISCOURSE   ON   THE   REFORMATION. 

and  the  inquisitorial  agonies  and  dying  groans  of  the  pious  but  enthu- 
siastic Savonarola,""*  of  whom  Luther  remarked  that  "  Christ  had  ca- 
nonized him, ^^  though  Papists  burned  him  :t  served  as  a  beacon  to  deter 
others  from  the  paths  of  reform. 

Amid  these  circumstances  it  was,  that  God,  in  his  own  time,  raised 
up  an  ilhistrious  band  of  Reformers,  in  the  very  heart  of  the  church, 
who,  endowed  with  the  extraordinary  power  called  for  by  the  occasion, 
declared  open  war  against  her  manifold  corruptions.  Germany  was  the 
theatre  on  which  this  great  conflict  was  commenced,  and  Luther  the 
first  of  the  warriors  who  took  the  field.  God  had,  by  the  special  teach- 
ings of  his  Providence  and  his  Spirit,  tutored  him  for  the  work,  and  on 
the  31st  of  October,  1517,  after  Tetzel,  a  Dominican  friar,  had  been 
vending  the  papal  indulgences,  in  the  vicinity  of  Wittenberg,  with  the 
most  barefaced  impudence,  Luther,  in  the  fear  of  God,  raised  the  stand- 
ard of  Reformation,  by  affixing  to  the  church-door  his  ninety-Jive 
theses  against  indulgences.  From  that  day,  the  commencement  of  the 
Reformation  is  usually  dated,  the  day  which  has  ordinarily  been  cele- 
brated in  commemoration  of  that  glorious  event.  Having  thus  placed 
himself  in  opposition  to  the  holy  mother  church,  without  entertaining 
the  least  idea  of  the  extent  and  importance  of  the  work  which  God  de- 
signed to  accomplish  by  him,  Luther  devoted  himself  with  increased 
ardour  to  the  continued  study  of  that  sacred  volume,  a  copy  of  which 
had  providentially  fallen  into  his  hands  ten  years  before.  The  change 
in  his  own  views  was  gradual,  and  he  was  simultaneously  as  well  the 
subject  as  the  agent  of  the  Reformation.  In  the  preface  to  his  works, 
written  eighteen  years  after  this  time,  he  remarks  :  "  Let  all  who  read 
my  books  remember  that  I  am  one  of  those,  who,  as  St.  Augustine  says, 
improved  myself  by  writing  and  by  teaching  others,  and  belong  not  to 

*  "Jerome  Savonarola  was  bom  at  Ferrara,  Oct.  12,  1452 ;  religiously  educated,  and 
early  distinguished  for  genius  and  learning.  His  father  intended  hiin  for  his  own  pro- 
fession, that  of  physic ;  but  he  disliked  it ;  and,  unknown  to  his  parents,  became  a 
Dominican  monk,  a,  d.  1474.  For  a  time,  he  taught  philosophy  and  metaphysics; 
and  then  was  made  a  preacher  and  confessor.  He  soon  laid  aside  the  hearing  of  con- 
fessions, and  devoted  himself  wholly  to  preaching,  in  which  he  was  remarkably  interest- 
ing and  successful.  In  1489,  he  went  to  Florence,  where  his  preaching  produced 
quite  a  reformation  of  morals.  He  attacked  vice,  infidelity,  and  false  religion,  with  the 
utmost  freedom,  sparing  no  age  or  sex,  and  no  condition  of  men,  monks,  priests,  popes, 
princes,  or  common  citizens.  His  influence  was  almost  boundless.  But  Florence 
was  split  into  political  factions ;  and  Savonarola  did  not  avoid  the  danger.  He  was 
ardent,  eloquent,  and  so  enthusiastic,  as  almost  to  believe,  and  actually  to  represent 
what  he  taught,  as  being  communicated  to  him  by  revelation.  The  adverse  faction  ac- 
cused him  to  the  pope,  who  summoned  him  to  Rome.  Savonarola  would  not  go  ;  and 
was  ordered  to  cease  preaching.  A  Franciscan  inquisitor  was  sent  to  confront  him. 
The  people  protected  him.  But  at  length,  vacillating  about  putting  his  cause  to  the 
test  of  a  fire  ordeal,  he  lost  his  popularity  in  a  measure.  His  enemies  seized  him  by 
force,  put  him  to  the  rack,  and  extorted  from  him  some  concessions,  which  they  inter- 
preted as  confessions  of  guilt ;  and  then  strangled  him,  burned  his  body,  and  threw  the 
ashes  into  the  river.  Thus  he  died,  May  23,  1498.  His  character  has  been  assailed 
and  defended,  most  elaborately,  and  by  numerous  persons  both  Catholics  and  Protest- 
ants. His  writings  were  almost  all  in  Italian.  They  consist  of  more  than  three  hun- 
dred sermons,  about  fifiy  tracts  and  treatises,  and  a  considerable  number  of  letters ;  all 
displaying  genius  and  piety,  and  some  of  them  superior  intellect." 

'-  Ammon's  Geshichte  der  Homilctik,  vol.  i.  p.  183. 


%  DISCOURSE  ON  THE  REFORMATION.  '8W 

those  who  in  the  twinkling  of  an  eye  were  transformed  from  nothing 
into  learned  doctors."*  And  who  does  not  behold  the  hand  of  Provi- 
dience  in  this?  As  his  publications  were,  successively,  one  but  a  step 
in  advance  of  the  other,  his  former  readers  could  the  more  easily  enter 
into  the  spirit  of  each,  and  bear  the  gradations  of  light  successively 
revealed.  This  circumstance,  at  the  same  time,  accounts  for  the  fact, 
that  many  of  his  earlier  productions  contain  doctrines  which  he  aban- 
doned in  the  latter  part  of  his  life. 

The  successive  incidents  of  the  great  ecclesiastical  revolution,  which 
grew  out  of  this  small  commencement,  we  cannot  stop  to  detail.  Suffice 
it  to  say,  that  in  less  than  two  weeks,  Luther's  Theses  had  traversed 
nearly  all  Germany ;  the  attention  of  the  greater  part  of  Europe  was 
soon  arrested,  and  remained  fixed  on  this  conflict.  For  thirteen  years 
was  the  work  of  reform  carried  forward,  until  all  the  prominent  corrup- 
tions of  Romanism  were  successively  exposed,  and  the  Reformation 
attained  some  maturity  in  Germany,  as  exhibited  in  the  Confession 
presented  to  the  Diet  at  Augsburg  in  1530.  But  the  conflict  was  not 
yet  at  an  end.  Various  and  disastrous  were  the  persecutions  and  trials, 
which  the  Protestant  princes  and  their  people,  who  avowed  those 
doctrines,  had  to  endure  from  the  intolerance  of  the  pope,  and  of  the 
emperor  at  his  instigation,  for  twenty-five  years  more,  until  the  25th 
of  September,  1555,  nine  years  after  Luther's  death,  when  the  pacifica- 
tion of  Augsburg  for  the  first  time  gave  imperial  permission  to  the  Pro- 
testants to  worship  God  after  the  dictates  of  their  own  consciences. 

But  no  sooner  had  the  Reformation  commenced  in  Germany,  than  it 
began  to  spread  in  other  countries,  with  electric  rapidity,  and  the  intel- 
lect of  all  Europe  felt  the  shock.  Two  years  after  Luther  published 
his  Theses,  Ulrick  Zuingle,  one  of  the  most  learned  and  distinguished 
reformers,  whose  personal  views  of  papal  corruptions  had  even  been  in 
advance  of  Luther's,  also  began  the  work  of  public  reformation,  at  Zurich, 
in  Switzerland,  which  he  prosecuted  with  great  ability  and  success,  until 
1531,  when  he  lost  his  life  in  a  battle  between  the  Swiss  Protestants 
and  the  Catholics  who  invaded  their  country.  Into  Sweden  the  Refor- 
mation was  introduced  by  Olaus  Petri,  a  disciple  of  Luther,  powerfully 
seconded  by  Gustavus  Vasa,  from  1523  to  1527.  In  Denmark  also, 
the  power  of  the  papal  hierarchy  was  destroyed  at  an  early  day.  About 
the  same  time  numerous  advocates  of  Luther's  doctrines  were  found  in 
Spain,  Hungary,  Bohemia,  Poland,  Britain  and  the  Netherlands.  In 
England  papacy  received  a  fatal  blow  in  1533,  from  Henry  VIII.,  who 
had  before  so  zealously  defended  the  holy  mother  church  against  Luther, 
as  to  acquire  the  title  of  "  Defender  of  the  faith,"  still  retained  by  his 
successors.  Into  Scotland  the  reformed  religion  was  introduced  mainly 
by  that  inflexible  and  distinguished  servant  of  God,  John  Knox,  about 
the  year  1559.  Nor  can  -wq  pass  unnoticed  among  the  honoured  instru- 
ments of  divine  providence,  John. Calvin,  who,  though  not  the  means 
of  originally  introducing  the  Reformation  into  any  country,  exerted  a 
most  extensive  influence  on  all  the  reformed  churches  of  Europe,  and 
contributed  more  than  any  other  man  to  confer  order   maturity,  and  sta- 

j2  *  Seckendorf,  p.  89. 


90  DISCOURSE   ON  THE   REFORMATION.  , 

bility  on  tliem  all.  Commencing  his  public  labours  in  Geneva,  in  1536, 
about  twenty  years  after  Luther  arose,  he  continued,  for  thirty  years, 
by  his  correspondence  and  publications,  to  advance  the  cause  of  the 
Reformation  throughout  different  portions  of  Europe ;  so  that  for  learn- 
ing, influence  and  usefulness,  he  may  be  classed  at  the  side  of  Luther 
himself. 

But  instead  of  detailing  the  circumstances  of  this  glorious  work  of  God, 
to  whicli  we  owe  our  liberty,  civil  and  religious,  let  us  contemplate  a 
few  features  by  which  this  Reformation  is  distinguished,  that  a  more 
distinct  impression  of  its  value  may  rest  upon  our  minds. 

L  The  first  feature  to  which  we  will  advert,  is  that  it  gave  us  free 
access  to  the  uncorrnpted  foimtain  of  truth  and  duty,  God's  holy 
word,  as  the  only  infallible  rule  of  faith  and  practice  to  us. 

Well  knowing  the  treachery  of  human  memory,  God,  even  under  the 
Old  Testament  dispensation,  inscribed  the  decalogue  on  tablets  of  stone, 
and  Moses  his  inspired  servant,  made  a  record  of  his  other  instructions, 
which  were  to  be  publicly  read  in  the  stated  worship  of  the  people  from 
generation  to  generation,  and  to  be  inculcated  on  their  children  in  the 
house  and  by  the  way.  In  like  manner,  the  inspired  apostles,  whom 
the  Saviour  had  commissioned  to  publish  the  gospel  to  all  nations, 
knowing  that  the  holy  religion  of  the  Saviour  was  designed  for  all  gene- 
rations, reduced  its  facts  and  doctrines  to  writing.  The  design  of  this 
act  would  be  evident  from  the  nature  of  the  case,  but  several  of  the 
inspired  penmen  have  also  distinctly  expressed  it.  "These  things," 
says  St.  John,  "are  written,  that  ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God,  and  that  believing  ye  might  have  life  through 
his  name."*  Before  the  New  Testament  books  were  written,  the 
Saviour  commanded  to  "search  the  scriptures"  of  the  Old  Testament, 
and  not  the  traditions  or  oral  reports,  which  he  condemned  as  tending 
to  make  void  the  sacred  word.  Paul  says:  "All  scripture,  that  is,  the 
sacred  writings,  are  given  by  inspiration  of  God,  and  are  profitable  foi 
doctrine,  for  reproof,  for  correction,  for  instruction  in  righteousness: 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works."  This  Paul  said  in  the  year  a.  d.  65,  at  which  time  all  the 
books  of  the  New  Testament  had  been  published,  except  the  writings 
of  John,  the  epistle  of  Jude  and  2  Peter.  And  although  there  was  an 
order  of  men  appointed  to  publish  the  gospel  to  all  creatures ;  these 
men  were  required  to  study  the  scriptures,!  and  teach  according  to 
them.J  Christians  were  taught  to  beware  of  false  teachers, §  to  search 
the  Scriptures  daily  to  ascertain  whether  these  things  were  so,"||  and 
if  even  an  angel  from  heaven  should  come  publishing  any  other  gospel 
than  that  taught  by  the  apostles,  he  should  be  accursed.^  But  instead 
of  adhering  to  the  word  of  God  as  the  only  infallible  rule  of  faith  and 
practice,  the  church  of  Rome  had,  for  several  centuries  prior  to  the 
Reformation,  elevated  tradition,  and  the  decrees  of  councils  and  popes, 
to  an  equality  with  God's  word.  Their  reason  for  this  unhallowed 
conduct  may  easily  be  inferred  from  the  confession  then  made,  and 

•  John  XX.  31,  and  also  Paul.  -j- 1  Tim.  iv.  15.  i  Gal.  i.  8. 

^  2  Pet.  ii,  1,  2.  fi  Acts  xvii.  11. 

1  Gal.  i.  8.   Rev.  xxii.  18,  19.  John  v.  39.    1  Thess.  v.  27.    Eph.  vi.  17. 


DISCOURSE   ON   THE   REFORMATION.  91 

recently  reiterated  by  a  papal  writer*  in  this  country,  that  the  doctrines 
and  rites  of  the  church  could  not  be  proved  from  the  Scriptures  alone. 
The  'earliest  records  of*  these  unauthorized  additions  to  Christianity 
were  of  course  not  found  in  the  pages  of  the  Bible,  but  in  writers  of  the 
age  in  which  those  unscriptural  doctrines  were  added  to  their  creed;  or, 
in  the  canons  of  the  councils  who  first  approved  them.  The  authority 
of  these  writers  and  councils  was  therefore  magnified  at  the  expense  of 
God's  word,  during  centuries  before  the  Reformation,  whenever  any 
necessity  roused  them  from  their  slumber  of  licentiousness  and  ignorance 
to  attempt  the  pi'oof  of  their  corrupt  system.  But  so  far  as  we  have 
been  able  to  learn,  no  council  before  that  of  Trent,  a  few  years  after  the 
Reformation,  had  even  formally  decreed  the  entire  equality  of  human 
traditions  and  decrees  of  councils  vtith  God's  holy  word.  Yet  the  Bible 
itself  had  for  centuries  been  almost  an  unknown  book.  Select  portions 
only  were  used  in  worship,  and  thousands  of  ministers  lived  and  died 
without  having  seen  a  copy  of  the  entire  Scriptures.  When  Luther 
himself  providentially  found-  one  in  the  library  of  the  convent,  he  was 
surprised  to  perceive  that  the  few  passages  read  in  the  service,  did  not 
contain  the  whole  Scriptures  ! !  Pelican,  one  of  the  reformers,  declares, 
that  at  the  time  of  the  Reformation,  a  Greek  Testament  could  not  be 
purchased  in  all  Germany  for  any  price !  Scarcely  any  ministers  of  the 
age  had  a  critical  knowledge  of  the  Bible,  and  when  Luther  arose,  there 
was  not  an  individual  in  the  papal  world,  not  even  in  all  the  University 
of  Paris,  who  could  confront  him  on  the  ground  of  Scripture !  But  the 
Reformation  and  the  Bible  went  hand  in  hand.  It  was  by  the  Bible 
that  God  commenced  the  reformation  in  the  heart  of  Luther  in  the  con- 
vent, and  by  translation  of  the  Bible  into  the  vernacular  tongues,  did 
Luther  and  the  other  blessed  instruments  of  God  propagate  the  great 
work  throughout  Europe,  This  was  so  well  understood  by  the  Roman'- 
ists  themselves,  that  as  Sarpi,  their  own  historian,  informs  us,  one  of  the 
reasons  urged  at  the  council  of  Trent  for  interdicting  the  Bible  to  the 
laity  was,  "  that  the  Lutherans  had  succeeded  only  with  those  who  had 
been  accustomed  to  read  the  Scriptures."!  And  when  compelled  by 
the  progressive  illumination  of  the  age  to  make  some  appeal  to  the  "law 
and  the  testimony,"  one  of  the  arguments  assigned  by  that  council  for 
adopting  the  corrupt  Latin  translation  instead  of  the  original,  was,  "un- 
less the  Vulgate  were  declared  to  be  divine  in  every  part,  immense 
advantages  would  be  yielded  to  the  Lutherans,  and  innumerable  heresies, 
(as  they  styled  the  views  of  the  Reformers,)  would  arise  to  trouble  the 
(Romish)  church. "J  Accordingly  the  only  Bible  to  which  our  Catholic 
friends  have  access  even  at  this  day,  by  consent  of  their  spiritual  guides, 
is  this  corrupted  translation,  or  translations  of  this  translation,  which, 
after  having  been  carefully  corrected,  and  pronounced  immaculate  by 
Pope  Sixtus  v.,  in  1590,  was  two  years  subsequently  altered  in  about 
2000  places  by  Pope  Clement  VIIL,  the  changes  in  some  cases  affecting 
whole  verses,  and  in  many  others  giving  a  decidedly  contradictory  sig- 
jiification.il  This  translation  moreover  adds  several  entire  books  which 
do  not  belong  to  the  word  of  God  at  all.     And  if  it  were  in  the  power 

*  Mr.  Hughes,  in  controveTsy  with  Dr.  Breckenridge. 

f  Sarpi,  lib.  ii.  §  52.  (Cramp  53.)      ^  Ibid.  p.  52,  53.       H  Cramp's  Textbook,  p.  52. 


92  DISCOURSE   ON  THE   REFORMATION. 

of  the  Roman  pontiff  and  his  priests  to  banish  the  genuine  word  of  God 
from  the  world,  they  would  gladly  do  it.  Else  why  are  they  so  bitterly 
opposed  to  the  operations  of  Protestant  Bible  Societies,  whose  objAjt  is 
to  place  the  word  of  God  faithfully  translated  from  the  original,  and 
without  note  or  comment,  into  every  family?  Else  how  could  the  late 
Pope  Pius  VII,  in  his  reply  to  the  inquiries  of  the  Polish  bishops,  what 
course  they  should  pursue  in  regard  to  Bible  Societies,  use  such  language 
as  this:  "  We  have  been  truly  shocked,  (says  his  holiness,)  at  this  crafty 
device,  (namely  the  distribution  of  the  word  of  God  by  these  societies,) 
by  which  the  very  foundations  of  religion  are  xindermined.  For  it  is 
evident  that  the  Holy  Scriptures  when  circulated  in  the  vulgar  tongue, 
have,  through  the  temerity  of  men,  produced  more  harm  than  benefit. 
Continue,  therefore,  diligently  to  warn  the  people  entrusted  to  your  care, 
that  they  fall  not  into  the  snares  which  are  prepared  for  their  everlasting 
ruin,"  (or,  in  other  words,  that  they  receive  not  the  Bible  offered  them 
by  these  societies  !)*  Ought  not  every  enlightened  Catholic  to  suspect 
either  the  capacity  or  fidelity  of  those  religious  teachers  who  are  afraid 
to  let  the  doctrines  which  they  teach  as  the  truth  of  God,  be  tested  by 
the  word  of  God  ? 

How  different  is  the  conduct  of  Protestant  ministers !  How  different 
the  state  of  things  in  Protestant  churches!  Since  the  glorious  Reforma- 
tion, the  original  Scriptures  are  the  text-book  in  the  studies  of  ministers, 
and  are  accessible  to  all  of  every  profession  who  are  versed  in  the  lan- 
guages in  which  they  are  written.  They  have  been  faithfully  translated 
into  all  the  difl'erent  languages  of  Christendom,  and  into  a  vast  multitude 
of  heathen  tongues,  and  distributed  in  millions  of  copies  throughout  the 
countries  of  the  Reformation.  The  Protestant  minister  is  confessedly 
the  expounder  of  the  word  of  God ;  the  Protestant  layman  is  taught  to 
search  the  Scriptures  like  the  nobler  Bereans,  to  "see  whether  these 
things  be  so."  The  grand,  the  cardinal  principle  of  both  is,  "//le  Bible, 
the  Bible  is  the  religion  of  Protestants T^  Fellow  Christian,  do  you 
triumph  in  the  conviction  that  the  criteria  by  which  you  judge  your 
hopes  of  eternal  life  are  based  not  on  the  ipse  dixit  of  popes  and  coun- 
cils, nor  on  the  uncertain  tradition  of  fallible  men,  but  on  the  infallible 
word  of  God  ?  Remember  you  are  indebted  for  this  privilege  to  the 
blessed  Reformation,  and  let  your  gratitude  ascend  to  Heaven  for  this 
favour!  Do  you  make  that  word  the  man  of  your  counsel,  and  the 
guide  of  your  life?  in  every  time  of  doubt  or  difficulty  do  you  seek  in- 
struction of  God  himself,  by  resorting  "to  the  law  and  the  testimony?" 
Forget  not  that  the  Reformation  conferred  on  you  this  delightful  privi- 
lege. Does  this  word  enable  you  daily  to  hold  communion  with  those 
men  of  God,  who  wrote  as  the  Holy  Ghost  inspired?  Do  you  peruse 
the  predictions  of  the  ancient  prophets,  or  read  the  very  letters  which 
the  aposdes  wrote  to  the  first  churches,  thus  enjoying  the  privileges  of 
the  primitive  Christians?  Do  you  find  the  precious  Bible  evinced  a 
book  divine  by  its  elevating,  transforming,  beautifying  influence  on  your 
soul?  Then  forget  not,  that  for  all  these  high  and  holy  privileges,  your 
gratitude  is  due  to  the  glorious  Reformation,  by  which  God  delivered 
our  fathers  from  papal  darkness  and  superstition. 
»  Protestant,  vol.  i.  pp.  256—258. 


DISCOURSE   ON   THE   REFORMATION.  93 

11.   The  Reformation  has  delivered  the  church  from  a  multitude  of 
doctrinal  and  practical  corruptions. 

Instead  of  worshipping  God  through  the  pretended  mediation  of 
angels,  or  the  Virgin  Mary,  and  other  mortals  termed  saints,  as  is 
done  even  at  this  day  in  the  Romish  church,  and  offering  to  them  a 
species  of  worship,  Protestants  have  restored  to  them  the  privilege 
of  worshipping  God  and  him  alone,  through  the  divine  Saviour. 
Pope  Pius  IV.  whose  creed  is  embraced  in  the  standards  of  the  whole 
Romish  church,  employs  this  revolting  language  expressive  of  the 
Catholic  faith  :  "  I  also  believe  that  the  saints,  who  reign  with  Christ, 
are  to  be  worshipped  and  prayed  toy*  The  multitude  of  these  pre- 
tended saints  is  almost  such,  that  no  man  can  number  them  ;  their  works 
of  piety  and  their  stupendous  miracles  are  treasured  up  in  fifty-four 
folio  volumes  for  the  edification  of  the  children  of  the  holy  mother 
church.  Some  of  these  saints,  it  is  believed,  never  existed  on  earth 
except  in  the  imagination  of  the  biographers  who  fabricated  the  legends 
of  them.  Such  are  Saint  Longinus,  who  is  said  to  have  been  the 
Roman  soldier  that  pierced  the  spear  into  the  Saviour's  side  on  the  cross ; 
the  gigantic  St.  Christopher,  who  is  reputed  to  have  carried  Christ 
across  an  arm  of  the  sea;t  St.  Amphibolus,  who  was  only  the  cloak  of 
Albans,  the  British  protomartyr.J  Some  of  these  saints  were  murderers 
and  traitors, §  such  as  the  murderers  of  the  Henrys  of  France,  of  the 
Prince  of  Orange,  and  Garnet  of  the  gunpowder  plot.||  Others  are  by 
the  best  historians  ranked  among  the  most  unprincipled,  and  notoriously 
corrupt  sinners  of  their  age.  Such,  to  specify  but  one  other  was  Saint 
Gregory  VII.  named  Hildebrand,  of  the  eleventh  century,  who,  in  order 
to  raise  the  church  above  all  human  authority,  to  separate  the  clergy 
from  all  those  social  ties  by  which  they  were  united  to  the  people,  and 
to  convert  them  into  a  kind  of  standing  army,  whose  entire  interest  it 

*  Creed  of  Pius  IV.  Art.  20.  Concll.  Trident.  Sess.  25.  de  Invocat.  Catechism. 
Rom.  Part  III.  ch.  2. 

f  Home  on  Popery,  p.  16.  t  Protestant,  vol.  i.  p.  343. 

4  Brownlee's  Popery  an  Enemy,  &c.,  152,  153. 

II  Of  this  desperate  scheme  of  papal  bigotry,  Dr.  Mosheim  gives  the  following  brief 
account :  "  All  the  resources  of  inventive  genius  and  refined  poltcy,  all  the  efforts  of 
insinuating  craft  and  audacious  rebellion  wrere  employed  to  bring  back  Great  Britain 
and  Ireland  under  the  yoke  of  Rome.  But  all  these  attempts  were  without  effect. 
About  the  beginning  of  this  century  (1605)  a  set  of  desperate  and  execrable  wretches, 
in  whose  breast  the  suggestions  of  bigotry  and  the  hatred  of  the  Protestant  religion  had 
suppressed  the  feelings  of  justice  and  humanity,  were  instigated  by  three  Jesuits,  of 
whom  Garnet,  the  superior  of  the  society  in  England,  was  the  chief,  to  form  the  most 
horrid  plot  that  is  known  in  the  annals  of  history.  The  design  of  this  conspiracy  was 
nothing  less  than  to  destroy,  at  one  blow,  King  James  I.,  the  Prince  of  Wales,  and 
both  houses  of  Parliament,  by  the  explosion  of  an  immense  quantity  of  gunpowder  (thirty- 
six  barrels)'  which  they  concealed  for  that  purpose  in  the  vaults  under  the  House  of 
Lords.  The  sanguinary  bigots  concerned  in  it,  imagined,  that  as  soon  as  this  horrible 
deed  was  performed,  they  would  be  at  full  liberty  to  restore  popery  to  its  former  credit, 
and  substitute  it  in  place  of  the  Protestant  religion.  This  odious  conspiracy,  which  was 
providentially  discovered,  when  it  was  rife  for  execution,  is  commonly  known  in  Britain 
under  the  denomination  of  the  Gunpowder  treason." — Vol.  iii.  p.  463,  464. 

1  Russell's  Modern  Europe,  vol.  ii.  p.  47. 


94  DISCOURSE   ON  THE   REFORMATION. 

would  be  to  obey  implicitly  the  papal  mandate,  forcibly  introduced  the 
oft-attempted,  and  commended  celibacy  of  the  clergy,  thus  impiously 
denouncing  the  matrimonial  relation,  and  separating  hundreds  of  hus- 
bands from  their  lawful  wives,  fathers  from  their  children,  whilst  it  is 
notorious  that  he  himself  was  living  in  illicit  amours  with  Matilda,  a 
very  opulent  and  powerful  Italian  princess.*  What  worshipper  of  the 
true  God  can  reflect  without  horror  on  the  idea  of  paying  religious 
veneration  to  such  monsters  of  iniquity.  As  well  might  we  return  to 
the  era  of  pagan  Rome,  and  unite  in  the  worship  of  her  Jupiter  and 
Juno,  her  Venus,  and  her  Mars.  But  blessed  be  God,  the  Reformation 
has  restored  to  us  the  primitive  and  precious  doctrines  of  the  gospel; 
has  taught  us  "  that  there  is  but  one  God,  and  one  mediator  between 
God  and  man,  the  man  Christ  Jesus,  who  gave  himself  a  ransom  for 
all."t  Neither  is  there  salvation  in  any  other,  for  there  is  no  other 
name  under  heaven  given  among  men,  whereby  we  must  be  saved. J 
Blessed  be  God,  we  now  know  that  "  if  any  man  sin,  we  have  an  ad- 
vocate with  the  Father,"  who  is  not  the  Virgin  Mary,  nor  an  angel, 
nor  a  real  or  pretended  saint,  but  is  "Jesus  Christ  the  righteous, 
who  is  the  propitiation  for  our  sins,  and  not  for  ours  only  but  for  the 
sins  of  the  whole  world. "§  Instead  of  believing  that  "the  good  works 
of  believers  are  truly  and  properly  meritorious,  and  fully  worthy  of 
eternal  life  ;"||  the  Reformation,  by  restoring  to  us  the  good  word  of 
God,  has  taught  us  to  despair  of  the  filthy  rags  of  our  own  righteous- 
ness, to  believe  that  "  by  grace  we  are  saved,  through  faith,  and  that 
not  of  ourselves  ;  it  is  the  gift  of  God ;  not  of  works,  lest  any  man 
should  boast."^ 

Instead  of  the  mutilated  and  corrupted  sacraments  of  the  Romish 
church,  the  Reformation  has  restored  to  us  the  primitive,  simple  ordi- 
nances of  the  gospel.  The  papal  priests  refuse  to  give  the  cup  to  the 
laity,  while  the  Saviour  gave  it  to  all,  and,  as  if  foreseeing  the  corrup- 
tions of  after  ages,  added  the  express  injunction:  "drink  ye  all  of  this 
cup;"  for  he  appended  no  such  injunction  in  reference  to  the  bread. 
The  Romish  church  believe  that  the  bread  and  wine  in  the  eucharist  are 
no  longer  bread  and  wine,  but  are  converted  by  the  consecration  of  the 
priest  into  the  real  material  body  and  blood  of  the  Saviour,  a  doctrine 
contradicted  by  common  sense,  refuted  by  the  concurrent  testimony 
of  all  our  senses  of  touch,  of  taste,  of  smell,  and  of  sight.  The  Reform- 
ation has  taught  us  to  regard  the  ordinance  not  as  a  renewed  sacrifice  or 
mass  ;  but  as  a  mnemonic  ordinance  to  commemorate  the  dying  love  of 
the  Saviour,  and  to  serve  as  a  pledge  of  his  spiritual  presence  and  bless- 
ing on  all  worthy  participants.  The  Romish  church  has  also,  since  the 
days  of  Peter  Lombard,  in  the  twelfth  century,  added  five  other  sacra- 
ments to  the  two  instituted  by  our  Lord,  viz.,  Confirmation,  (Protestants 
do  not  hold  confirmation  as  a  sacrament,)  Penance,  Orders,  Matrimony, 
and  Extreme  Unction. 

Instead  of  vainly  seeking  remission  of  sins  from  priests,  and  papal 
indulgences^  the  Reformation  has  taught  us  that  "no  man  can for- 

•  Mopheim,  Hist.  11th  Cent.  f  ^  '^i™-  "•  ''''  ^-  ■*  ^^•^  '^-  ''• 

f  1  John  ii.  1,2.  11   Con.Trid.  Sess.  C  chap.  IG.can.  32.  1  Eph.  ii.  8,9. 


DISCOURSE   ON  THE    REFORMATION.  95 

give  sin  but  God  only  "*  and  that  none  but  "^/te  Son' of  man  hath 
power  on  earth  to  forgive  sin."t  The  Romish  pope  had  not  only  at- 
tempted to  wrest  this  prerogative  from  the  God  of  heaven  ■,%  but  had 
actually  converted  his  pretended  power  into  an  ordinary  article  of  mer- 
chandise; had  published  to  the  papal  world  a  tariif  of  human  crimes, 
affixing  to  each  the  price  for  which  it  would  certainly  be  pardoned,  or 
rather,  as  it  may  be  styled,  the  expense-at  which  it  might  be  committed  ! 
This  power  of  selling  indulgences  was  not  even  claimed  by  the  popes 
prior  to  the  twelfth  century,  much  less  was  it  granted  them  by  the  Sa- 
viour. It  was  doubtless  and  still  is  one  of  the  most  fearful,  soul-destroy- 
ing corruptions  of  Christianity  ever  perpetrated  on  earth.  It  made  it  the 
interest  of  pope  and  priest,  that  men  should  commit  crimes  frequently 
and  continually.  The  more  vicious  and  corrupt  the  people,  the  greater 
the  profits  of  the  priests.  It  is  obvious  that  in  the  hands  of  a  priesthood 
sufficiently  ignorant  of  God's  word,  sufficiently  licentious,  and  destitute 
of  spirituality  to  practise  such  a  system,  it  must  have  a  powerful  tenden- 
cy to  obliterate  from  the  popular  mind  all  just  sense  of  the  guilt  of  sin, 
all  conviction  of  what  rendered  the  psalmist's  transgressions  most  pain- 
ful to  him,  "  against  thee,  thee  only  have  I  sinned,  and  done  tliis  evil 
in  thy  sight." 

Let  it  not  be  imagined  that  this  soul-destroying  practice  belonged  only 
to  the  dark.  ages.  Even  at  this  day,  as  travellers  inform  us,  advertise- 
ments are  put  up  in  different  Catholic  countries  of  Europe,  directing  the 
victim  of  priestly  deception  whither  to  bear  his  money  in  order  to  barter 
it  for  indulgences!  !  No  longer  than  the  24th  of  May,  1824,  did  Pope 
Leo  XII.  himself  issue  a  bull,  pledging  "  the  most  plenary,  and  com- 
plete indulgence,  remission,  and  pardon  of  all  their  sins,"  to  such  as 
during  the  ensuing  year  of  Jubilee,  would  visit  the  churches  of  Rome 
and  perform  the  prescribed  ceremonies  there  ! ! 

Instead  o(  a  professed  celibacy  of  priests  and  nuns,  accompanied  by 
the  most  appalling  scenes  of  licentiousness  and  moral  pollution,  the 
Reformation,  through  the  Scriptures,  has  again  taught  the  church,  that 
marriage  is  an  ordinance  of  God,  "is  honourable  in  all,"  both  priests 
and  nuns,  and  is  favourable  in  its  tendency  to  chastity  and  every  moral 
virtue.  When  we  hear  the  Apostle  Paul  inculcating  that  a  bishop,  or 
minister,  should  be  blameless,  the  husband  of  one  wife;^  when  we  re- 
member too  that  the  apostle  Peter,  whom  the  Romanists  are  prone  to 
cite  as  the  first  pope,  was  a  married  man;\\  it  is  amazing  that  a  church 
professing  to  follow  the  instructions  of  Christ  and  his  apostles,  could  so 
directly  in  the  face  of  the  Scriptures,  denounce  what  God  enjoined,  and 
even  enact  laws  of  absolute  prohibition  against  those  of  the  priesthood, 
who  wished  to  honour  the  institution  which  God  appointed.  But  in 
reality  the  sacred  volume  had  for  ages  before  the  Reformation  been  vir- 
tually suppressed,  and  the  corrupt  system  of  popery  had  gradually  grown 
up  whilst  the  Bible  was  really  unknown  to  the  priests  and  withheld  from 

*  Mark  ii.  7.  f  Luke  v.  21. 

t  The  decree  of  the  Council  of  Trent  explicitly  decides,  that  priests  forgive  sins  ju- 
dicially and  not  declaratively. 

§  1  Tim.  iii.  2;  see  also  Titus  i.  8.  ||  Matt.  viii.  14.     Luke  iv.  38 


96  DISCOURSE  ON  THE   REFORMATION. 

the  people.  xVttempts  were  made  in  the  earlier  ages  of  Christianity, 
long  before  ihe  existence  of  the  papal  hierarchy,  to  enjoin  celibacy  on 
the  priesthood.  The  council  of  Nice,  however,  a.  d.  335,  through  the 
influence  of  a  celebrated  Christian  sufferer,  the  one-eyed  Paphnulius,* 
rejected  the  growing  error.  But  that  memorable  century  had  not  been 
closed  when  the  Bishop  of  Rome,  Siricius  (a.  d.  385)  and  soon  after 
several  Western  Synods,  enjoined  it  with  some  success.  The  principal 
circumstance  which  introduced  celibacy  among  the  ministry  at  that  time 
was,  that  it  became  customary  to  elect  monks  to  the  pastoral  charge  of 
churches,  so  that  the  monastic  life  began  to  be  regarded  as  preparation 
for  the  ministry,  and  as  monks  had  vowed  celibacy,  the  matrimonial 
state  was  discouraged  among  the  clergy,  but  could  not  be  generally  sup- 
pressed even  in  the  Latin  church,  until  the  time  of  Gregory  VII.  in  the 
eleventh  century. 

The  natural  consequences  of  this  perversion  of  God's  appointed  laws 
soon  became  manifest  in  the  appalling  scenes  of  corruption  and  licen- 
tiousness, in  which,  according  to  contemporaneous  Catholic  writers, 
monks  and  nuns,  priests,  bishops  and  popes  were  alike  implicated  ! 

At  an  early  day  after  the  introduction  of  celibacy  it  became  customary 
for  the  priests  to  keep  single  females  in  their  houses  as  professed  reli 
gious  sisters.t  To  suppress  the  disorders  thus  introduced  by  these  pre- 
tended friends  of  celibacy,  it  was  found  necessary  to  prohibit  the  priests 
from  having  any  females  in  their  houses,  except  their  own  mothers  and 
sisters.  But  horrible  to  relate,  from  a  decree  of  theConcil.  Moguntiae, 
A.  D.  888,  we  learn  that  some  of  them  had  children  by  their  own  sis- 
ters !  J  By  a  canon  of  the  Concil.  ^Enhamense,  a.  b.  1009,  it  is 
expressly  asserted,  that  some  of  them  had  not  only  one,  but  even  two 
and  more  women  living  with  them ;  that  their  voluptuous  indulgences 
constituted  their  principal  object  of  pursuit  in  life;  and  that  they  did  not 
blush  to  be  engaged  with  prostitutes,  even  more  publicly,  more  osten- 
tatiously, more  lasciviously,  and  more  perseveringly  than  the  most 
unprincipled  vagrants  "among  the  laity. "§  Hundreds  of  thousands  of 
young  females  were  enticed  into  their  nunneries  under  pretence  of  spend- 
ing their  life  in  religious  seclusion.  These  nunneries  were  almost  inva- 
riably in  the  immediate  vicinity  of  the  institutions  of  the  priests :  and 
in  diflerent  instances,  where  these  establishments  were  torn  down,  subter- 
ranean passages  were  discovered  conducting  from  one  to  the  other  ! ! 
Clemangis,  a  distinguished  French  Catholic,  who  studied  at  Paris 
under  the  learned  Gerson,  and  lived  about  fifty  years  before  the  time  of 
Luther,  gives  such  a  description  of  the  nunneries  as  cannot  be  repeated 
at  large  before  this  audience.  After  enumerating  various  particulars,  he 
adds,  "  What  else  are  these  nunneries  than  houses  of  prostitution  ?  so 
that  in  our  day  for  a  female  to  take  the  veil,  is  the  same  "as  publicly  to 

•  Socratis  Histor.  lib.  i.  chap.  8.  This  celebrated  man  had  one  of  his  eyes  bored 
out  in  the  persecutions,  and  so  much  was  ho  esteemed  and  beloved  by  the  Emperor 
Constantine,  that  he  is  said  often  to  have  kissed  the  extinguished  eye, 

j-  The  Mulicres  suhintrnductx.     See  Gieseler,  vol.  i.,  and  Moshiem,  vol.  i. 

+  Canon  10,  Mansi  xviii.  p.  67.     See  Gicscler's  Hist.  vol.  ii.  p.  112. 

§  Giescler's  HistdTy,  Amer.  ed.,  1836.  Vol.  ii.  p.  112.  Omnes  Dei  ministros,  &c 
S<;ealso,  pp.  114  276. 


DISCOURSE   ON  THE   REFORMATION.  97 

offer  herself  for  prostitution."*  Geo.  Cassander,  a  Catholic  writer, 
born  a  few  years  before  the  Reformation,  testifies  "  that  scarcely  one 
could  be  found  in  a  hundred  of  the  priests  who  was  not  guilty  of  illicit 
commerce  witli  females."!  Many  of  the  popes  were  among  the  most 
licentious  and  corrupt  men  to  be  found  in  the  annals  of  human  debauch- 
ery,:!; and  Pope  Paul  III.  even  licensed  brothels,  for  a  regular  sum  of 
money. § 

Such,  according  to  the  testimony  of  Romish  writers  themselves,  was 
the  condition  of  the  church  prior  to  the  Reformation!  What  gratitude 
is  not  due  from  every  friend  of  virtue  or  religion,  that  these  corruptions 
have  been  banished  from  at  least  a  large  portion  of  the  Christian  world. 
What  gratitude  is  due  from  every  father  and  mother,  that  our  eyes  have 
been  opened  upon  the  corruption  of  these  nunneries,  that  our  daughters 
are  no  longer  sent  thither  to  be  sacrificed  to  licentious  priests  !  With 
what  gratitude  should  we  cherish  the  recollection  of  the  glorious  Reform- 
ation !  and  how  faithfully  should  we  labour,  by  the  dissemination  of  the 
word  of  God  and  of  the  spirit  of  piety  among  our  fellow-citizens  of  all 
descriptions,  to  resist  the  progress  of  popery  amongst  us  ! 

But  may  we  not  in  charity  doubt  the  justice  of  the  inference  from  the 
character  of  the  Romish  institutions  and  priesthood  of  former  ages,  to 
those  of  the  present  day  ?  Has  not  the  Romish  church  itself  been 
reformed  by  the  streams  of  light  thrown  around  her  by  the  Reformation? 
With  sincere  delight  and  with  gratitude  to  God  would  we  adopt  this 
opinion  in  all  its  latitude,  if  truth  permitted  us.  Some  effect  the  Re- 
formation has  doubtless  exerted  on  the  Roman  Catholic  church.  In 
Protestant  countries,  and  especially  in  our  own  land,  the  native  Catholic 
laymen  are  in  general  as  moral  as  the  mass  of  the  community  around 
them,  and  their  priests  generally  observe  external  propriety  of  deport- 
ment. But  that  their  monasteries  and  nunneries  in  Catholic  countries 
are  still  nearly  as  corrupt  as  ever,  and  that  the  celibacy  of  the  monks 
and  priests  leads  to  the  same  licentious  practice  ;  is  evident  from  unde- 
niable authority,  from  the  testimony  of  the  Romanists  themselves!! 
Scipio  de  Ricci,  a  bigoted  Roman  bishop,  but  a  good  man,  being  em- 
ployed by  the  Duke  of  Tuscany  to  reform  the  nunneries  in  that  territory, 
visited  these  institutions,  and  presented  to  the  pope  the  most  revolting 
picture  of  these   sinks  of  corruption.il     The  character  of  these  estab- 

•  M'Gavin's  Protestant,  vol.ii.  p.  718. 

•}■  Protestant,  vol.  ii.  p.  718  ;  also  Murdock's  Moshiem,  vol.  ii.  p.  71. 

t  Examples  of  such  popes  may  be  found  in  M'Gavin's  Protestant,  vol,  ii.  pp.  27,  28. 

§  "  In  the  third  year  of  his  papacy,  Paul  III.  granted  a  bull  for  publicly  licensing 
brothels,  and  gave  an  indulgence  for  the  commission  of  lewdness,  provided  the  man 
paid  a  certain  fine  to  the  holy  see,  and  the  woman  a  yearly  sum  for  her  license,  and 
entered  her  name  into  the  public  register.  In  the  days  of  this  pope,  there  are  said  to 
have  been  forty -five  thousand  such  women  in  Rome." — Protestant,  vol.  i.  p.  141. 

B  "  The  vicar  of  Prato,  Lorenzo  Pally,  being  interrogated  (by  Ricci)  answered  that 
the  nuns  believed  neither  the  sacraments  of  the  church,  nor  the  eternity  of  another  hfe  ; 
that  they  denied  certain  criminal  actions  to  be  sins,  and  especially  those  of  the  flesh." 
— "  The  disorders  discovered  at  Prato,  were  only  the  sequel  of  those  which  the  govern- 
ment had  rooted  out  of  the  convents  at  Pistoria.  In  two  letters  of  Flavia  Peraccini, 
Prioress  of  Catherine  of  Pistoria,  to  Comparini,  rector  of  the  episcopal  seminary  in  tho 
same  city,  the  nun  relates  what  passed  before  her  eyes  in  her  own  convent,  what  had 
13  I 


"98  DISCOURSE  ON  THE   REFORMATION. 

ishments  in  South  America  and  the  Spanish  West  Indies  is  equally 
notorious:*  and  God  in  his  inscrutable  providence  has  within  late  years 

passed  there  before  she  wrote,  and  what  still  continued  to  take  place  in  other  convents, 
particularly  at  Prato." 

"  It  would  require  both  time  and  memory  (she  says)  to  recollect  what  has  occurred 
during  the  twenty-four  years  that  I  have  had  to  do  with  monks,  and  all  that  I  have 
heard  tell  of  them.  Of  those  who  are  gone  to  the  other  world,  I  shall  say  nothing ;  of 
those  who  are  still  alive,  and  have  little  decency  of  conduct  there  are  very  many." 
"  With  the  exception  of  three  or  four,  all  that  I  ever  knew,  alive  or  dead,  are  of  the 
same  character ,-  they  have  all  the  same  maxims  and  the  same  conduct.  They  are  on 
more  intimate  terms  with  tlie  nuns  than  if  they  were  married  to  them." 

"  It  is  the  custom  now,  that  when  they  come  to  visit  any  sick  sister,  they  sup  with 
the  nuns,  they  sing,  dance,  play,  and  sleep  in  the  convent.  It  is  a  maxim  of  theirs, 
that  God  has  forbidden  hatred  but  not  love ;  and  that  the  man  is  made  for  the  woman, 
and  the  woman  for  the  man.  They  teach  us  to  amuse  ourselves,  saying,  that  Paul 
said  the  same,  who  wrought  with  his  own  hands.  They  deceive  the  innocent,  and 
even  those  that  are  most  circumspect ;  and  it  would  need  a  miracle  to  converse  with 
them  and  not  fall.  The  priests  are  the  husbands  of  the  nuns,  and  the  lay  brothers  of 
the  lay  sisters.  In  the  chamber  of  one  of  those  I  have  mentioned,  a  man  was  one  day 
found  ;  he  fled  ;  but  very  soon  after  they  gave  him  to  us  as  confessor  extraordinary  !" 
"  The  monks  have  never  done  any  thing  to  me  personally  to  make  me  dislike  them ; 
bnt  I  will  say  that  so  iniquitous  a  race  as  the  monks  nowhere  exists.  Bad  as  the 
seculars  are,  they  do  not  at  all  come  up  to  them;  and  the  art  of  the  monks  with  the 
world  and  their  superiors  baffles  description."  "  When  they  gave  us  the  holy  water 
every  year,  they  threw  every  thing,  even  the  beds,  into  disorder.  What  a  racket  they 
used  to  make.  One  time  they  washed  father  Manni's  face  and  dressed  him  like  a  nun. 
In  short,  it  was  a  perpetual  scene  of  amusements,  comedies  and  conversation  for  ever. 
Every  monk  who  passed  by  on  his  way  to  the  chapter,  they  found  some  means  of 
showing  into  the  convent,  and  entreated  a  sick  sister  to  <?onfess  herself.  Everlasting 
scandal  about  husbands — of  those  who  had  stolen  the  mistress  of  such  a  one ;  how  others 
had  avenged  themselves  in  the  chapter ;  and  how  they  would  not  have  forgiven  even  in 
death,"  "Do  not  suppose  (she  says)  that  this  is  the  case  in  our  convent  alone.  It  i» 
just  the  same  at  Lucia,  at  Prato,  at  Pisa,  at  Perugia ,-  and  I  have  heard  things  tliat 
would  astonish  you.  Every  where  it  is  the  same,  every  where  the  same  disorders,  every 
where  the  same  abuses  prevail,"  Let  the  reader  remember  that  this  is  the  testimony 
given  by  inmates  of  the  nunneries,  given  to  the  Romish  bishop,  and  sent  by  him  to  the 
pope  with  the  prayer  for  reform.  No  Protestant  had  any  hand  in  it.  But  instead  of 
effecting  any  reform,  De  Ricci  was  persecuted  and  disgraced  for  publishing  the  truth  to 
the  world ! ! !  See  the  Secrets  of  the  Nunneries  Disclosed,  compiled  from  the  auto- 
graph manuscripts  of  Scipio  de  Ricci,  Roman  Catholic  bishop  of  Pistoria  and  Prato, 
by  Mr.  De  Potter.'  Edited  by  Thomas  Roscoe,  Abridged,  pp.  91,  94.  PubUshed  by 
D.  Appleton  &  Co..  No,  200  Broadway,  New  York,  1834, 

•  According  to  St.  Ligori,  who  was  the  author  of  the  most  modem  system  of  theology 
published  by  the  Papists,  and  was  canonized  by  Pope  Pius  VII.  in  1816,  the  council 
of  Trent  made  regular  and  standing  provision  for  mulcting  those  priests  who  keep 
concubines !  !^"A  bishop,  (he  says,)  however  poor  he  may  be,  cannot  appropriate  to 
himself  pecuniary  fines  without  the  license  of  the  apostolic  see.  But  he  ought  to  apply 
them  to  pious  uses.  Much  less  can  he  apply  those  fines  to  any  thing  else  but  pious 
nses,  which  the  council  of  Trent  has  laid  upon  non-resident  clergymen,  or  upon  those 
clergymen  who  keep  concubines."  Ligori,  Ep.  Doc,  Mor.  p.  444,  as  translated  by  Mr 
Smith,  late  a  popish  priest,  in  his  Synopsis  of  Moral  Theology,  taken  from  Ligori, 
published  in  New  York,  in  1836, 

"  How  shameful  a  thing  (says  Mr.  Smith)  that  the  apostolic  see,  as  they  call  it,  that 
is  the  Pope  of  Rome,  should  enrich  his  coffers  by  the  fines  which  he  receives  from  the 
profligacy  of  his  clergy  !  If  they  keep  concubines,  they  must  pay  a  fine  for  it,  but  if 
they  ntarry,  they  must  be  excommunicated .'  This  accounts  at  once  for  the  custom  in 
Spain,  and  other  countries,  and  especially  on  the  island  of  Cuba,  and  in  South  America 


DISCOURSE    ON  THE   REFORMATION.       *  99 

granted  us  by  the  testimony  of  sundry  witnesses,  the  most  appalling 
disclosures  of  midnight  scenes  of  debauchery,  of  deception,  of  cruelty, 
which  are  transacted  in  a  nunnery  on  the  borders  of  our  own  country, 
as  if  to  warn  the  citizens  of  this  republic  in  time  to  guard  against  the 
inroads  of  the  destroyer.  Indeed,  incredible  as  it  might  seem,  from  the 
questions  which  females  are  required  to  answer  according  to  their  own 
published  directory,  it  is  evident  that  even  in  these  United  States,  the 
intercourse  of  the  priests  and  females  at  the  confessional  is  such  as  no 
virtuous  father  or  husband  ought  to  permit,  such  as  no  wife  or  daughter 
ought  to  hear  without  feeling  insulted.*     They  are  too  obscene  to  be 

where  almost  every  priest  has  concubines,  who  are  known  by  the  name  of  nieces.  The 
'Narrative  of  Rosamond,'  who  was  once  herself  one  of  these  concubines,  in  the  island 
of  Cuba,  portrays  the  general  licentiousness  of  the  popish  ctergy  in  colours  so  shocking, 
that  the  picture  cannot  be  looked  at  without  a  blush.  Here  we  see  the  doctrine 
fully  exemplified  by  practice.  This  keeping  of  concubines  is  a  thing  so  common  in  the 
popish  West  India  Islands,  and  in  South  America,  that  it  is  rarely  noticed,"  See 
Smith's  Synopsis  of  Ligori,  p.  296,  297, 

St,  Ligori  himself  asserts  a  fact  which,  as  Mr.  Smith  justly  observes,  strongly  cor- 
roborates the  opinion  now  generally  entertained,  that  refractory  nuns  are  punished  by 
imprisonment  for  life.  "A  nun  (says  he)  who  is  guilty  of  a  grievous  or  pernicious 
crime,  and  who  appears  to  be  notoriously  incorrigible  is  to  be  confined  in  perpetual 
imprisonment y  But  they  are  not  expelled  as  some  monks  are.  The  reason  is 
obvious.  Nuns,  if  expelled,  would  reveal  the  licentious  and  brutal  treatment  they  had 
received  from  the  priests,  whilst  the  latter  would  be  careful  not  to  inform  on  themselves. 
Smith's  Synopsis  of  Ligori's  Moral  Theology,  p,  231,  232, 

*  The  ensuing  "  examination  of  conscience,"  as  it  is  termed,  is  extracted  from  the 
Catholic's  Manual,  a  volume  issued  by  John  Power,  the  popish  vicar  general  of  New 
York,  pp.  289,  290,  291,  Persons  going  to  confession,  are  required  to  state  whether 
they  have  committed  the  following  sins,  viz.  "  Sins  against  ourselves  by  impurity.  1. 
In  thoughts:  in  wilfully  dwelling  upon  or  taking  pleasure  in  unchaste  thoughts.  It 
must  be  mentioned  how  long,  whether  with  desires  of  committing  evil ;  whether  they 
caused  irregular  motions,  and  in  a  holy  place,  and  whether  the  objects  of  sinful  desires 
were  single  or  married  persons,  or  persons  consecrated  to  God,  (that  is,  the  priest  him- 
self!)  2,  In  words.  Speaking  obscenely,  listening  with  pleasure  to  such  vile  language, 
singing  unchaste  songs,  giving  toasts  and  sentiments  contrary  to  modesty,  3,  In  looks. 
Viewing  immodest  objects;  reading  bad  books;  keeping  indecent  pictures  ^  frequenting 
plays,  and  tempting  others  to  sin  by  dissolute  glances,  gestures,  and  immodesty  in  dress 
or  behaviour,  4,  In  actions.  Defiling  the  sanctity  of  marriage  by  shameful  liberties 
contrary  to  nature ;  in  touching  ourselves  or  others  immodestly,  or  permitting  such 
base  liberties.  Certain  sins  of  a  lonely  and  abominable  nature.  What  were  the  con- 
sequences of  these  sinful  impurities  1  explain  every  thing,  the  number  of  these  bad 
actions,  the  length  of  time  continued  in  the  habit,  and  with  whom  we  siimed."  Pro- 
testant, vol.  ii.  p.  726,  Hartford  ed.  of  1833. 

Of  similar  obscene  character,  though  not  quite  so  much  in  detail,  are  the  questions 
published  in  Philadelphia,  under  the  sanction  of  Mr.  Kenrick,  the  Roman  prelate  of  that 
city,  in  the  Key  of  Paradise,  p.  115.  Those  in  the  "Pious  Guide  to  Prayer,"  &c., 
used  in  Maryland,  and  published  at  Georgetown,  1825,  fourth  edition,  p,  145  to  148, 
embrace  all  the  above  questions,  with  additional  intervening  reflections. 

Equally,  if  not  more  indecent,  are  the  questions  contained  in  a  German  work,  repub- 
lished in  Baltimore  in  1830,  and  used  at  least  by  some  German  Catholics,  to  the  writer's 
certain  knowledge,  in  this  country.  It  has  the  sanction  of  several  Romish  dignitaries  in 
Europe,  and  on  the  title-page,  the  impress  "  mit  Eriaubnisz  derObern,"  (sanctioned  by 
the  higher  authorities.)  This  work,  entitled,  "  Elsasisches  Missionsbuchlein,"  by  a 
priest  of  the  society  of  Jesuits,  &c.  &c.,  contains  a  mirror  for  the  confessional,  (Beichc 
Spiegel,)  similar  to  the  New  York  directory. 

Such  are  the  awfully  obscene  questions  which  are  circulated  by  Romish  priests  among 


00  DISCOURSE   ON   THE   REFORMATION. 

publicly  repeated  before  a  promiscuous  assembly.  What  an  invaluable 
service  have  not  the  blessed  reformers  rendered  to  the  cause  of  religion, 
of  moral  purity,  of  conjugal  security,  of  social  happiness,  by  banishing 
these  corrupting  doctrines  and  institutions,  by  removing  the  obscene  and 
filthy  practice  of  auricular  confession  to  the  priest,*  and  by  restoring  to 

the  people  of  every  rank  and  age  ;  and  about  which,  according  to  their  own  system, 
they  must  habitually  converse  with  females  of  every  age  al)Ove  twelve  years ! !  Can 
any  man  doubt  the  debasing  and  demoralizing  tendency  of  requiring  females,  on  pain 
of  perdition,  statedly  to  talk  with  their  priests  about  these  topics  1  The  writer  has  had 
serious  doubts  of  the  propriety  of  presenting  these  questions  to  his  Protestant  readers 
even  in  a  note  ;  and  nothing  could  induce  him  to  do  it,  but  the  extreme  reluctance  of 
the  Protestant  community  to  believe  any  mere  abstract  statements  of  the  licentious  cha» 
racter  and  tendency  of  the  Romish  religion.  Surely,  when  the  proofs  are  taken  from 
their  mvn  manuals  of  worship,  published  by  themselves,  in  our  own  country  by  their 
own  bishops,  and  used  in  our  own  neighbourhood,  in  their  worship,  it  cannot  any 
longer  be  said,  that  these  charges  are  slanderous,  or  are  applicable  only  to  former  ages 
or  other  countries. 

But  even  these  questions  are  not  all.  Will  it  be  believed,  that  five  times  as  many 
more,  on  this  same  fdthy  subject,  many  of  them  far  more  particular  and  obscene  than 
these,  are  given  as  instruction  to  priests,  in  the  Theology  of  Peter  Dens,  one  of  the 
latest  systems  of  papal  theology,  republished  at  Dublin,  in  1832,  with  the  sanction  of 
the  present  Archbishop  Murray  ?  It  is  now  the  text-book  at  the  Theol.  Semi- 
nary at  Maynooth,  and  has  probably  been  studied  by  all  the  Irish  priests,  who 
have  come  amongst  us.  If  any  man  should  dispute  the  fact,  we  can  show  him  the 
work ! 

*  We  subjoin  the  following  melancholy  and  humiliating  statements  from  an  authen- 
tic and  highly  interesting  work,  written  by  a  converted  French  priest,  now  in  this  coun- 
try, translated  by  Mr.  S.  F.  B.  Morse,  Professor  in  the  New  York  University,  entided, 
Confessions  of  a  French  Catholic  Priest,  p.  10.3,  &c. 

"  Three  great  principles  and  tenets  are  the  essence  of  confession.  The  first  is,  that 
Vie  confessor  is  as  God  himself,  whose  place  he  Jiolds  ,■  the  second  is,  that  nothing 
must  be  hid  from  the  confessor,  because  God  knows  all,  and  his  vicegerent  must  also 
know  all  ,■  the  third  is,  that  a  blind  and  most  absolute  obedience  is  owed  to  the  con- 
fessor as  to  God  himself.  Hence  it  is  easy  to  see  that  Popery,  by  an  abominable  sub- 
stitution, makes  man  disappear  as  much  as  possible,  and  puts  God  himself  in  the  place 
of  man.  This  idea,  once  deeply  impressed  in  the  minds  of  boys,  from  their  childhood, 
strengthened  all  the  tenets  of  the  Catholic  Church  in  the  confessional,  in  the  catechism, 
in  discourses,  in  books  of  piety,  &c.,  it  is  not  astonishing  that  such  respect,  veneration, 
and  obedience  are  paid  to  the  confessor.  The  Protestant  who  reads  the  history  of  my 
country,  will  cease  to  gaze  with  surprise  at  those  facts  (incredible  perhaps  to  him)  of  a 
confessor  who  orders  his  penitent  to  kill  another  man  by  the  command  of  the  Lord. 
When  a  confessor  ordered  the  fanatic  and  deluded  Clement  to  kill  his  king,  Henry  III., 
the  order  was  from  God.  When  Damiens  stabbed  Louis  XV.,  the  order  was  from 
God.  When  the  confessor  of  Louis  XIV.  order  him  to  revoke  the  edict  of  Nantes,  the 
order  was  from  God. 

"  But  it  would  be  quite  useless  to  give  any  more  particular  examples,  since,  accord- 
ing to  the  true  spirit  of  confession,  there  is  not  a  single  crime  which,  looked  at  in  tlie 
light  of  theology,  cannot,  must  not,  be  advised  and  ordered  by  the  confessor  ;  above  all, 
for  the  advantage  of  the  Catholic  church.  When  a  man  acts  for  this  end,  he  cannot 
sin ;  for,  as  it  is  said  among  priests,  '  the  end  sanctifies  the  mearu:'  This  is  the  key- 
stone to  the  Roman  edifice ;  and  the  priest,  feeling  his  human  weakness,  has  called  the 
name  of  God  to  his  help  to  strengthen  his  feebleness,  to  authorize  his  errors,  to  sanctify 
his  crimes.  I  have  confessed  priests  and  laymen  of  every  description,  a  bishop  (once), 
superiors,  curates,  persons  high  and  low,  women,  girls,  boys.  I  am,  therefore,  fitted 
to  speak  of  the  confessional. 

"The  confession  of  men  is  a  matter  of  high  importance  in  political  matters,  to  im- 
press their  minds  with  slavish  ideas.     As  for  other  matters,  confessors  endeavour  to 


DISCOURSE   ON    THE   REFORMATION.  101 

xis  and  our  families  the  pure  and  elevating  doctrines  of  the  gospel  and  the 
simple  and  holy  practices  of  the  primitive  churches!  The  Reformation 
has  restored  to  us  God's  own  word,  which  teaches  us  the  sanctity  of  the 
marriage  relation,  teaches  females  as  well  as  males  to  confess  their  sins 
not  to  the  priest  but  to  Him,  who  aijne  can  pardon  them,  to  God: 
which  inculcates  a  standard  of  moral  purity,  and  of  female  delicacy,  such 
as  would  make  a  Protestant  lady  shrink  with  detestation  from  such  ques- 
tions, as  according  to  their  own  directory,  even  every  American  Catho- 
lic female  must  converse  about  to  her  priest  at  confession. 

III.  The  Reformation  has  given  us  liberty  of  Conscience,  and  free- 
dom from  religious  persecution. 

Prior  to  the  Reformation  the  corruption  and  tyranny  and  usurpations 
of  the  Romish  church  had  risen  to  such  a  height,  that  the  people  were 
not  only  denied  access  to  the  word  of  their  God ;  but  they  were  even 
taught  not  to  think  for  themselves  at  all  in  matters  of  religion,  to  sur- 
render their  judgment  implicitly  to  the  priests,  and  believe  as  holy 
mother  church  believes.  The  principle  on  which  every  true  Romanist 
is  required  to  act,  is  thus  expressed  by  Pope  Pius  in  his  Creed  :  "  I  also 
profess  and  undoubtedly  receive  all  other  things  delivered,  defined  and 
declared  by  the  sacred  canons,  and  general  councils,  and  particularly  by 
the  holy  council  of  Trent;  and  likewise  I  also  condemn,  reject,  and  anathe- 
matize all  things  contrary  thereto,  and  all  heresies  whatsoever,  condemned, 
rejected  and  anathematized  by  the  church."*  The  laity  are  therefore 
not  permitted  to  imitate  the  noble  Bereans,  who  searched  the  Scriptures 
daily ;  they  are  even  prohibited  to  a  certain  extent  by  their  own  priests 
from  obeying  the  precept  of  the  Saviour  ;  "  Search  the  Scriptures,  for  in 
them  ye  think  ye  have  eternal  life,  and  they  are  they  which  testify  of 
me."  Nay,  even  in  our  midst,  Romanists  are  not  permitted  to  read  the 
miscellaneous  literature  of  their  age  and  nation.  The  freedom  of  the 
press  is  suppressed  in  every  country  on  earth,  where  popery  has  power 
to  control  it.  Nor  could  any  other  event  be  expected  in  our  own  coun- 
try, if  Romanists  should  gain  the  ascendency :  for  this  is  one  of  the 
acknowledged,  unaltered,  and  unalterable  principles  of  the  church.  Here 
let  our  newspaper  editors  learn  what  awaits  them,  if  they  do  not  in  lime 

give  a  high  opinion  of  their  own  holiness  to  fathers  and  husbands,  that  they  may  be  in- 
duced to  send  to  the  confessional,  without  any  fear,  their  wives  and  daughters.  Be- 
cause, doubtless,  should  fathers  and  husbands  know  what  passes  at  the  confession-box 
between  the  holy  men  and  their  wives  and  daughters,  they  never  would  permit  them 
again  to  go  to  those  schools  of  vice.  But  priests  command  most  carefully  to  women 
never  to  speak  of  their  confession  to  men,  and  they  inquire  severely  about  that  in  every 
confession. 

"  The  confession  of  the  female  sex  is  the  great  triumph,  the  most  splendid  theatre 
of  priests.  Here  is  completed  the  great  work  which  is  but  begun  through  all  their  intei 
course  with  women ;  for  all  our  relations  with  them  begin  from  their  birth  and  conti- 
nue till  their  death.  In  their  baptism,  we  sprinkle  their  heads  with  holy  water,  at  their 
death,  their  grave  ;  and  the  space  comprised  between  these  two  epochs  is  filled  by  a 
thousand  ecclesiastical  duties.  The  more  I  think  of  this  matter,  the  more  I  remember 
this  sentence — '  Priests,  in  taking  the  vows  of  renouncing  marriage,  engage  themselves 
to  take  the  wives  of  others.'  " 

*  Cramp's  Textbook,  p.  389. 

i2 


102  DISCOURSE   ON  THE   REFORMATION. 

impartially  examine  the  true  politico-re\\giou»  character  of  Romanism, 
and  duly  instruct  the  popular  mind  on  this  subject.  Its  very  essence  is 
an  admixture  of  civil  and  religious  despotism,  and  the  certain  ultimate 
result  of  its  preponderance  must  be  a  union  of  church  and  state  on  anti- 
republican  principles.  Listen  to  the  testimony  of  the  Papists  them- 
selves. "The  pope  and  emperor  ought  to  be  implicitly  obeyed;  the 
heretics'  books  burned,  and  the  printers  and  sellers  of  them  duly 
punished.  There  is  no  other  way  to  suppress  and  extinguish  the  per- 
nicious sect  of  Protestants."  Thus  said  the  legate  of  Pope  Adrian  VI. 
to  the  diet  of  Nuremberg.  A  decree  of  the  Lateran  council  held  in 
1515,  determines  in  substance,  "  that  no  book  shall  be  printed  without 
the  bishop's  license  ;  that  those  who  transgressed  this  decree  shall  forfeit 
the  whole  impression,  which  shall  be  publicly  burned ;  pay  a  fine  of 
one  hundred  ducats  ;  be  suspended  from  his  business  for  one  year,  and 
be  excommunicated;  that  is,  given  over  to  the  devil,  soul  and  body  in 
God's  name  and  the  saints!"  The  celebrated  council  of  Trent  whose 
decrees  are  acknowledged  by  all  Catholics,  decided  that  "being desirous 
of  setting  bounds  to  the  printers,  who  with  unlimited  boldness,  supposing 
themselves  at  liberty  to  do  as  they  please,  print  editions  of  the  Holy 
Bible  with  notes  and  expositions,  taken  indifferently  from  any  writer, 
without  the  permission  of  their  ecclesiastical  superiors,  &c.  Neither 
shall  any  one  hereafter  sell  such  books,  or  even  retain  them  in  his  posses- 
sion, unless  they  have  been  first  examined  and  approved  by  the  ordinary, 
under  penalty  of  anathema,  and  the  pecuniary  fine  adjudged  by  the  last 
council  of  Lateran"  (that  above  mentioned.)*  And  with  a  candour  truly 
commendable,  which  puts  to  shame  those  Protestants  who  insist  on 
believing  modern  popery  to  be  different  from  that  in  former  ages,  Pope 
Gregory  XVI.,  in  1832,  explicitly  says  in  his  Circular  letter,  "Hue 
spectat,  &c.  To  this  point  tends  that  most  vile,  detestable,  and  never 
to  be  sufficiently  execrated  liberty  of  booksellers,  namely  of  publishing 
writings  of  whatever  kind  they  please,  a  liberty  which  S07ne  persons 
DARE,  with  such  violence  of  language  to  demand  and  promote.— 
Clement  XIII.,  our  predecessor  of  happy  memory,  in  his  circular  on  the 
suppression  of  noxious  books  (i.  e.  Protestant  books)  pronounces :  '  We 
must  contend  with  energy  such  as  the  subject  requires ;  and  with  all 
our  might  exterminate  the  deadly  mischief  of  so  many  books  ;  for 
the  matter  of  error  will  never  be  effectually  removed,  unless  the  guilty 
elements  of  depravity  be  consumed  in  the  fire.''  "  "The  apostolic  see 
has  through  all  ages  ever  striven  to  condemn  suspected  and  noxious 
(i.  e.  Protestant)  books,  and  to  wrest  them  forcibly  out  of  men's  hands; 
it  is  most  clear  how  rash,  false,  and  injurious  to  our  apostolic  see,  and 
fruitful  of  enormous  evils  to  the  Christian  (papal)  public  is  the  doc- 
trine of  those,  who  not  only  reject  the  censorship  of  books,  as  too 
severe  and  burdensome,  but  even  proceed  to  such  a  length  of  wickedness 
as  to  assert,  that  it  is  contrary  to  the  principles  of  equal  justice,  and 
dare  to  deny  to  the  church  the  right  of  enacting  and  employing  it,"t 

•   Cramp's  Textbook  of  Popery,  p.  56. 

\  See  the  very  valuable  work  of  Dr.  Brownlee,  "  Popery  an  Enemy  to  Civil  and 
Religious  Liberty,"  p.  119,  120.  This  work  ought  to  be  read  by  every  American 
statesjoan,  and  every  true  friend  of  American  liberty.     Its  author  may  justly  be  regarded 


DISCOURSE   ON  THE   REFORMATION.  103 

pp.  13,  14,  15.  Accordingly  a  rigid  censorship  of  the  press  is  esta- 
blished and  an  Index  Expurgatorius  is  published  from  time  to  time  at 
Rome,  and  throughout  papal  countries,  containing  a  list  of  books  printed 
in  Protestant  lands,  which  no  Catholic  may  read  on  pain  of  excommu- 
nication.* In  this  catalogue  are  included  not  only  the  prominent  Pro- 
testant Reformers :  but  even  such  miscellaneous  writers  as  Locke, 
Young,  Lavater,  Bacon  and  Addison  J  A  strange  method  this  of 
obeying  the  inspired  precept  to  prove  all  things  and  hold  fast  that  which 
is  good?t  A  strange  system  of  liberty  of  thought  and  freedom  of  dis- 
cussion to  be  engrafted  on  our  republican  institutions  ! 

Nor  are  these  restrictions  mere  idle  statutes.  They  are  written  in 
the  blood  of  millions  of  our  brethren,  who  sought  to  serve  God  according 
to  the  dictates  of  their  conscience,  and  when  interdicted  had  the  moral 
heroism  to  obey  God  rather  than  man.  The  infernal  inquisition,  as 
it  is  aptly,  and  by  common  consent  styled,  was  expressly  instituted  to 
execute  with  fearful  rigour  the  tender  mercies  of  mother  church  on  all 
who  dare  to  think  or  speak  for  themselves.  How  faithfully  this  trust 
has  been  executed  is  attested,  alas !  but  too  fully  by  the  ensanguined 
annals  of  the  Christian  world!  What  tyro  in  history  has  not  found  his 
heart  sickening  at  the  melancholy  scenes  of  torture  too  horrible  for 
human  nature  to  endure !  The  Catholic  church  openly  confesses  to 
believe  it  her  duty  to  compel  all  others  to  adopt  her  faith.  Pope  Pius 
in  his  bull  of  confirmation,  orders  "all  the  faithful  to  receive  and  invio- 
lably to  observe  the  decrees  of  the  council  of  Trent:  enjoining  arch- 
bishops, bishops,  &c.  to  procure  that  observance  from  those  under  them, 
and  in  order  thereto,  if  necessary,  to  call  in  the  aid  of  the  secular 

ARM,"  Slg.X 

Cardinal  Bellarmine,  one  of  the  acknowledged  standard  authors  of  the 
Romish  church,  says :  "  Experience  teaches  that  there  is  no  other  remedy 
for  the  evil,  but  to  put  heretics  (Protestants)  to  death:  for  the  (Romish) 
church  proceeded  gradually,  and  tried  every  remedy:  at  first  she  merely 
excommunicated  them ;  afterwards  she  added  a  fine ;  then  she  banished 
them ;  and  finally  she  was  constrained  to  put  them  to  death. "§  The 
general  council  of  the  Lateran,  whose  canon  is  at  this  day  in  force, 
decreed:  "Let  the  secular  powers  be  compelled,  if  necessary,  to  exter- 
minate to  their  utmost  power  all  heretics  (Protestants)  denoted  by  the 
church. "II  The  present  textbook  of  instruction  in  the  Maynooth  popish 
College  in  Ireland,  already  referred  to,  which  has  doubtless  been  studied 
by  many  priests  now  in  the  United  States,  expressly  inculcates :  That 
baptized  unbelievers,  such  as  heretics  (Protestants)  and  apostates  usually 
are,  and  also  baptized  schismatics,  may  be  compelled  to  return  to  the 
Catholic  (Popish)  faith,  and  to  the  unity  of  the  church,  by  inflicting 
bodily  punishments.^  "  The  church  judges  and  punishes  heretics 
(Protestants)  because,  although  they  are  out  of  the  church,  they  being 
baptized,  are  subject  to  the  (Romish)  church.''^**   Nor  is  this  inhuman 

as  one  of  the  ablest,  most  learned,  and  indefatigable  champions  of  Protestantism,  which 
the  present  age  has  produced. 

*  Cramp's  Textbook,  p.  378.  f  1  Thess.  v.  21.  i  Cramp,  p.  485. 

§  Bellarmj  de  Laicis,  lib.  iii.  c.  51.  See  Smith's  Synopsis  of  St.  Ligori,  p.  406.     ||  Ibid. 

«S  Petri  Dens  Theologia,  &c,  vol.  ii.  p.  80,  of  the  edition  of  1833.      **  Do.  p.  114. 


104  DISCOURSE   ON  THE   REFORMATION. 

doctrine,  so  dangerous  to  the  liberties  of  every  Protestant,  inculcated 
merely  on  the  priests,  or  kept  as  a  secret  among  them.  In  order  to 
carry  on  persecution,  the  mass  of  the  people  must  be,  at  least  in  some 
degree,  prepared  for  it.  Therefore,  the  only  copies-  of  the  Scripture 
■which  are  permitted  to  be  read  by  the  people,  the  Douay  Bible  and  the 
Rhemish  Testament,  have  so  falsified  the  sacred  volume,  as  to  make  it 
teach  the  same  doctrine,  and  breathe  the  same  spirit  of  hatred  and  blood 
against  the  Protestants.     Thus  the  latter  has  the  following  comments: 

Matt.  3.  "  Heretics  may  be  punished  and  suppressed,  and  may,  and 
ought  by  public  authority,  either  spiritual,  or  temporal,  to  be  chastised 
or  executed" 

Gal.  1.  8.  "Catholics  should  not  spare  their  own  parents,  if  they 
are'  heretics." 

Heb.  5.  7.  "  The  translators  of  the  Protestant  Bible  ought  to  be  ab- 
horred to  the  depths  of  hell." 

Rev.  17.  6.  Drunken  with  the  blood  of  saints.  "Protestants  (says 
the  comment)  foolishly  expound  this  of  Rome,  for  that  there  they  put 
heretics  to  death,  and  allow  of  their  punishment  in  other  countries  ;  but 
their  blood  is  not  called  the  blood  of  saints,  no  more  than  the  blood  of 
thieves,  mankillers,  and  other  malefactors,  for  the  shedding  of  which, 
by  order  of  justice,  no  commonwealth  shall  answer."* 

No  wonder,  that  in  Roman  Catholic  countries,  where  the  priests  had 
full  opportunity  to  inculcate  this  exterminating  spirit  on  the  people,  the 
latter  were  willing  to  execute  the  horrid  persecutions  against  Protestants, 
Avhich  stain  the  annals  of  Europe.  Yet  we  do  not  believe  that  the  mass 
of  American  Catholics  have  imbibed  the  inhuman,  persecuting  spirit 
breathed  by  their  Bible.  We  believe  that  they  are  more  humane  and 
charitable  than  the  priests  wish  them  to  be,  and  than  they  would  permit 
them  to  be,  if  Romanism  had  the  ascendancy  among  us.t 

In  full  accordance  with  the  above  settled  and  avowed  persecuting 
principles  of  popery,  the  infernal  inquisition  has  been  put  and  kept  in 
operation,  whenever  the  pope  and  priests  could  accomplish  their  ends. 
I  know  the  Jesuit,  Bishop  England,  in  his  Sermon  before  Congress, 
repeated  the  usual  evasion,  that  the  inquisition  is  a  civil  and  not  an  ec- 
clesiastical tribunal.  But  this  is  all  a  piece  of  subterfuge.  It  is  true 
that  the  horrors  of  the  inquisition  can  be  carried  into  full  execution  only 
where  the  civil  government  has  become  connected  with  the  Romish 
church,  and  in  such  countries  where  the  government  sanctions  the  in- 
quisition, it  is,  we  believe,  customary,  that  a  civil  officer  is  appointed  to 
execute  the  sentence  of  the  inquisition  on  the  hapless  victim  of  their 
power.  But  the  whole  trial  is  conducted,  and  sentence  passed  by  eccU' 
siastical  officers.     None  hni  priests  can  be  inquisitors,  and  the  tortures 

•  Protestant,  vol.  ii.  7.52.  ii.  114. 

+  It  is  indeed  true  that  numerous  threats  of  personal  violence  and  murder  have  been 
uttered  against  prominent  individuals  in  our  land,  who  felt  itaduty  to  apprize  the  com- 
munity of  the  real  principles  of  Romanism,  such  as  the  Rev.  Dr.  Brownlee,  Rev.  B. 
Kurtz,  Rev.  R.  Breckcnridge  and  others.  But  beyond  threats  nothing  has  been  at- 
tempted; and  Romish  priests  well  know,  that  the  eyes  of  the  community  are  fixed  on 
the  individuals  whose  fidelity  to  their  country  has  exposed  them  to  papal  odium,  and 
that  millions  stand  prepared  for  tlieif  defence. 


DISCOURSE  ON  THE   REFORMATION.  105 

in  the  inquisition  itself  are,  in  every  sense,  under  their  entire  control, 
and  applied  exclusively  by  their  command,  and  in  their  presence,  and 
by  their  minions.  As  well  might  it  be  said  that  our  country  courts  are 
not  civil  but  religious  tribunals,  because  the  hangman  who  executes  the 
sentence  pronounced  by  them,  is  a  Lutheran  or  Calvinist,  a  Methodist, 
or  perchance  a  Romanist !  No  case,  if  we  mistake  not,  has  ever  occur- 
red in  the  history  of  the  inquisition,  in  the  millions  of  victims  sacrificed 
by  this  bloody  tribunal,  in  which  the  civil  officer  has  dared  to  refuse  to 
execute  the  sentence  of  the  inquisitors;  for  he  well  knew  that  his  own 
bones  would  pay  the  price  of  his  temerity !  The  inquisition  therefore 
undoubtedly  remains  what  it  always  has  been,  an  ecclesiastical  tribunal, 
the  engine  of  an  intolerant,  persecuting  church  to  inflict  tortures  the 
most  inhuman  and  savage,  on  all  who  dare  to  exercise  their  natural  &nd 
unalienable  right  of  judging  for  themselves  in  matters  of  religion,  and 
obeying  God  rather  than  man !  The  inquisition  gradually  grew  out  of 
the  duty  enjoined  on  the  bishops  by  Pope  Lucius  IIL,  a.  d.  1184,  to 
visit  each  his  diocess,  at  least  once  or  twice  a  year,  for  the  purpose  of 
searching  for  heretics.  Pope  Innocent  IIL,  by  his  bull  of  1207,  sent 
his  inquisitors  against  the  Waldenses,*  and  the  fourth  Lateran  council 
in  1215,  in  order  that  this  bloody  work  might  be  prosecuted  without 
any  interruption,  converted  this  inquisitorial  power  of  the  bishops  into 
a  standing  inquisition,  which  establishment  was  further  matured  at  the 
council  of  Toulouse,  1229.  In  the  year  1232-3,  Pope  Gregory  IX. 
appointed  the  Dominicans  perpetual  inquisitors  in  the  name  of  the  pope  A 
In  1261,  Pope  Urban  IV.  issued  a  brief,  ordering  that  in  all  cases  where 
bishops  had  commenced  process  against  any  persons  accused  before  the 
inquisition,  the  decision  of  the  inquisitors  should  have  precedence,  and 
the  execution  of  the  punishments  denounced,  by  them  not  to  be  hindered. 
In  1325,  Pope  John  XXII.  forbade  the  formation  of  treaties  with  heretics, 
pronounced  those  already  made  not  binding,  and  directed  the  inquisitors 
to  arrest  all  persons  charged  with  favouring  or  harbouring  heretical  per- 
sons, J  Pope  Paul  III.  in  1542,  issued  a  bull  for  the  express  purpose 
of  fortifying  and  giving  increased  efficacy  to  this  infernal  tribunal.  He, 
amongst  other  things,  decreed,  that  no  persons,  of  any  rank  or  pursuit, 
shall  be  exempt  from  this  tribunal,  on  pretence  of  having  received  any 
such  license  or  privilege  of  exemption  from  the  papal  chair.  He  says 
expressly  "that  the  powers  of  the  inquisitors  shall  now  and  hereafter 
extend  to  all  persons  suspected  of  heresy,  &c. — That  no  civil  authori- 
ties shall  dare  to  prevent  the  inquisitors  from  executing  their  functions, 
&C.J  In  another  bull  issued  a.  d.  1542,  this  pontiff  established  a  Gene- 
ral Congregation  of  the  Inquisition,  with  power  to  arrest,  and  even 
imprison  (carceribus  mancipandi)  suspected  persons  of  any  and  of  every 
rank,  to  prosecute  their  trial  to  a  final  decision,  when  the  canonical 
punishments  shall  be  inflicted,  and  the  property  of  those  condemned  to 
death,  be  disposed  of.§   And  finally,  he,  in  advance,  pronounces  all  theii 

*  Eisenschmidt's  Roniisches  BuIIarium,  vol.  i.  p.  31, 
t  See  Gieseler's  Hist,  vol,  ii.  p.  388,     Note  18.  "Adjicimus  insuper,"  &c. 
i  Eisenschmidt's  BuIIarium  Romanum,  vol,  i,  p.  164, 
§  Id.  vol.  ii.  p,  1,  2,  3,  and  B,  Magnum,  T.  i,  p,  751.  const,  80,  ed.  Lux. 
11  Idem,  vol.  ii.  p.  4. 
14 


106  DISCOURSE   ON  THE   REFORMATION. 

decisions  valid,  demands  inviolable  obedience  to  them,  and  pronounces 
every  attempt  of  the  civil  authorities  to  interfere  with  the  powers  of  the 
inquisitors  null  and  void."* 

And  the  Council  of  Trent,  the  last  general  council  of  the  Romish 
church,  four  members  of  which  had  themselves  been  inquisitors,t  ex- 
pressed great  interest  in  behalf  of  the  inquisition.^  In  view  of  these 
facts,  the  ecclesiastical  character  of  the  inquisition  ought  never  again  to 
be  denied.  The  popes  and  Romish  church  have  continued§  to  this  day 
to  favour  and  preserve  this  tribunal  wherever  they  could,  and  even  in 
these  United  States,  Bishop  England  attempted,  in  a  lecture  at  Baltimore, 
to  vindicate  and  eulogize  this  satanic  institution. ||  According  to  Llorente, 
this  fearful  tribunal  cost  Spain  alone  two  million  of  lives,  and  the  amount 
of  torments  suffered  by  these,  and  the  other  victims  of  papal  persecution, 
was  probably  greater  than  that  of  all  the  generations  that  ever  lived  and 
died  in  God's  appointed  way,  by  natural  death.  A  glance  at  the  nature 
of  these  tortures  will  illustrate  our  idea.  One  mode  of  torture  is  by  the 
pendulum.  "The  condemned,"  says  Llorente,  "is  fastened  in  a  groove 
upon  a  table  upon  his  back:  suspended  above  him  is  a  pendulum,  the 
lower  end  of  which  is  sharp,  and  it  is  so  constructed  as  to  become  longer 
at  every  stroke.  The  wretch  sees  this  implement  of  destruction  swing- 
ing to  and  fro  above  him,  and  every  moment  the  keen  edge  approach- 
ing nearer  and  nearer :  at  length  it  cuts  the  skin  of  his  nose,  and  grad- 
ually cuts  deeper  and  deeper,  till  life  is  extinct."  This  punishment  is 
yet  in  use  in  this  secret  tribunal ;  for  one  of  the  prisoners  released  when 
the  Cortez  of  Madrid  threw  open  the  inquisition  in  1820,  had  actually 
been  condemned  to  it,  and  w,as  to  have  been  executed  on  the  ensuing  day ! 
Another  mode  of  torture  consists  in  hoisting  the  victim  to  the  ceiling, 
by  several  thin  cords  tied  to  his  wrists,  upon  his  back,  whilst  a  weight 
of  one  hundred  pounds  is  tied  to  his  feet.  He  is  then  suddenly  suffered 
to  drop,  yet  not  so  low  as  to  let  the  weight  touch  the  floor.  His  fall  is 
so  sudden  and  the  shock  so  great  as  to  dislocate  his  shoulders  and  often 
to  break  his  bones !  A  third  torture  "  consisted  of  an  instrument  some- 
what like  a  smith's  anvil,  fixed  in  the  middle  of  the  floor,  with  a  spike 
on  the  top.  Ropes  are  attached  to  each  corner  of  the  room,  to  which 
the  criminal's  legs  and  arms  are  tied,  and  he  is  drawn  up  a  little,  and  then 
let  down  with  his  back  bone  exactly  on  the  spike  of  iron,  upon  which 
his  whole  weight  rests.  K  fourth  torture,  being  what  is  termed  a  slight 
one,  they  apply  only  to  women.  Matches  of  tow  and  pitch  are  wrapped 
round  their  hands  and  set  on  fire  and  suffered  to  burn  until  the  flesh  is 
consumed.^  A  fifth  is  the  torture  by  fire.  "The  prisoner  is  placed 
with  his  naked  legs  in  the  stocks.  The  soles  of  his  feet  are  then  well 
greased  with  lard  (or  other  penetrating  and  inflammable  substances'^** 

*  Eisenschmidt's  Bull.  Rom.  p.  5.  and  Bull.  m.  torn.  i.  p.  762. 
f  Mendham's  Council  of  Trent,  p.  190. 
i  Mendham's  Council  of  Trent,  pp.  189,  190. 
§  Dr.  Brownlec,  Popery  an  Enemy,  &c.  p.  105,  &c. 
H  See  Smith's  Synopsis  of  St.  Ligori,  pp.  .313,  315. 

1  History  of  the  Inquisition,  with  an  Introduction  by  the  Rev.  Cyrus  Mason,  New 
York,  1835. 

**  Stockdale's  History  of  the  Inquisition,  p.  191,  of  the  Loadon  4to.  ed.  1810. 


DISCOURSE   ON   THE   REFORMATION.  107 

and  a  blazing  chafing-dish  applied  to  them,  by  the  heat  of  which  they 
become  perfectly  fried.  When  his  shrieks  and  lamentations  were 
greatest,  a  board  was  placed  between  his  feet  and  the  fire  for  a  while : 
and  then  taken  away  again  if  his  tormentors  were  not  satisfied.  Another 
mode  of  torture  was  the  dry  pan ;  in  which  the  victim  was  literally 
roasted  to  death  by  a  slow  fire,"  Another  method  is  thus  described  by 
Gavin,  who  had  been  a  priest  at  Saragossa  in  Spain,  as  certified  by 
Earl  Stanhope,  who  had  known  him  there.  Gavin  escaped  from  that 
country,  renounced  popery,  received  orders  in  the  Protestant  Episcopal 
church  in  London,  and  published  his  Master-key  to  Popery,  in  which 
we  find  the  following  statement:  "In  a  large  room  she  (the  guide) 
showed  me  (the  witness)  a  thick  wheel  covered  on  both  sides  with  thick 
boards,  and  opening  a  little  window  in  the  centre  of  it,  desired  me  to 
look  with  a  candle  on  the  inside,  and  I  saw  all  the  circumference  of  the 
wheel  set  with  sharp  razors.  This  instrument  is  designed  for  those 
that  speak  against  the  pope  and  the  holy  fathers.  They  are  put  within 
the  wheel,  and  the  door  being  locked,  the  executioner  turns  the  wheel 
till  the  person  is  dead."*  A  very  frequent  mode  of  torture  is  by  water. 
The  suflferer  is  {ied  down  on  a  bench,  so  tightly  that  the  cords  cut  his 
arms  and  legs  to  the  bones.  His  nostrils  are  closed,  and  a  filter  inserted 
into  his  mouth,  through  which  £(  large  quantity  of  water  is  gradually 
poured.  The  wretched  victim  is  compelled  at  every  breath  to  swallow 
a  mouthful  of  water,  until  at  length  his  stomach  and  breast  are  intensely 
swelled,  and  he  at  last  either  expires  amid  his  indescribable  sufl^erings, 
or  a  short  reprieve  is  given,  only  to  enable  him  to  endure  ^another  tor- 
turing !t  And  the  last  torture  we  shall  mention  is  by  an  infernal  engine 
in  the  form  of  a  female,  the  Virgin  Mary.  When  the  inquisition  was 
thrown  open  in  Spain  by  Napoleon,  such  an  instrument  was  found  in 
the  cell.  The  familiar  was  ordered  to  manoeuvre  it.  He  did  so.  It 
raised  its  arms,  beneath  its  robes  was  a  metal  breast-plate  filled  with 
needles,  spikes,  and  lancets!  A  knapsack  was  thrown  into  its  arms, 
it  gradually  closed  them  and  pierced  the  knapsack  with  a  hundred 
deep  cuts,  all  of  which  would  have  pierced,  and  often  did  pierce  the 
living  victim  ! !  But  it  is  enough.  Humanity  sickens  at  the  thought, 
that  man  could  ever  be  so  estranged  from  his  brother,  as  thus  to  become 
his  "darkest,  deadliest  foe." 

"  When  (says  Stockdale):}:  the  accused  was  condemned  to  the  torture, 
they  conducted  him  to  the  place  destined  for  its  application,  which  was 
called  the  place  of  torment.  It  was  a  subterraneous  vault,  the  descent 
to  which  was  by  a  great  number  of  winding  passages,  in  order  that  the 
shrieks  of  the  unhappy  sufferers  should  not  be  heard.§  In  this  place 
there  were  no  seats,  but  such  as  were  destined  for  the  inquisitors,  who 
were  always  present  at  the  infliction  of  the  torture.     It  was  lighted  only 

•  Gavin's  Master-key  to  Poperj',  p.  235,  Hagerstown  ed. 

f  Dr.  Brownlee's  Letters  in  the  Roman  Catholic  controversy,  p.  337. 

+  History  of  Inquisition,  pp.  191,  192, 

§  That  there  are  deep  subterraneous  vaults  under  the  cathedral  at  Baltimore,  is  affirm- 
ed by  Rev.  R.  J.  Breckinridge,  and  sustained  by  highly  probable  evidence. — Lit.  and 
Relig.  Magazine,  vol.  i.  pp.  361,  362.  Similar  cells  are  said  to  exist  beneath  the  ca- 
thedrals in  Pittsburg  and  elsewhere. 


108  DISCOURSE    ON  THE   REFORMATION. 

by  two  gloomy  lamps,  whose  dim  and  mournful  light  served  but  to 
show  to  the  criminal  the  instruments  of  his  torment.  Here  it  was, 
unseen  by  any  eye  save  that  of  God,  that  these  fiends  in  human  shape 
inflicted  on  their  defenceless  victims  tortures  whicli  humanity  shudders 
to  contemplate,  and  which,  if  aught  on  earth  can  do  so,  present  not  an 
unapt  emblem  of  the  torments  of  hell !  What  American,  that  has  the 
heart  of  a  man,  of  a  husband,  or  a  father,  will  not  be  aroused  to  a  watch- 
fulness and  eflbrt,  lest  even  his  children  after  him  might  fall  into  the 
hands  of  such  unfeeling  executioners  ? 

In  addition  to  this  regular,  systematic  process,  the  Romish  church 
has  been  guilty  of  numerous,  extensive,  and  sometimes  national  perse- 
cutions, in  which  hundreds  of  thousands  of  our  Protestant  brethren  were 
butchered  in  cold  blood.  Need  I  point  you  to  the  bloody  tragedy  of 
St.  Bartholomew's  eve,*  in  1572,  when  at  the  nod  of  the  pope  a  hun- 
dred thousand  of  the  best  people  of  France  w^ere  massacred  in  cold 
blood  by  order  of  their  own  priest-ridden  king,  Charles  IX.?  Need  I 
speak  to  you  of  the  treacherous  revocation  of  the  edict  of  Nantes,  by 
approbation  and  applause  of  the  Roman  pontiff,  in  violation  of  all  law, 
human  and  divine,  by  which  half  a  million  or  more  of  the  best  citizens 
of  France,  because  they  would  not  renounce  their  religion,  were  com- 
pelled to  flee  from  papal  persecution  and  death,  and,  stripped  of  all  their 
earthly  goods,  to  seek  shelter  in  foreign  lands  ?  Need  I  direct  your 
attention  to  the  millions  of  Waldenscs  and  Albigenses  who  were  butch- 
ered in  cold  blood  by  the  minions  of  the  pope  ?  Need  I  speak  to  you 
of  the  thirty  years'  war  in  Germany,  which  was  mainly  instigated  by 
the  Jesuits,  in  order  to  deprive  the  Protestants  of  the  right  of  free  re- 
ligious worship,  secured  to  them  by  the  treaty  of  Augsburg  ?  Or  of  the 
Irish  rebellion,t  of  the  inhuman  butchery  of  about  fifteen  millions  of 

•  "  To  lull  the  Protestants  into  security,  the  court  now  enforced  the  terms  of  the 
treaty  (of  toleration  for  the  Protestants)  with  much  apparent  zeal,  proposed  a  marriage 
between  the  young  King  of  Navarre  (a  Protestant)  and  the  king's  sister,  and  thus  at 
length  drew  Coligni,  the  King  of  Navarre,  and  the  Prince  of  Conde,  (and  a  number  of 
other  Protestant  leaders,)  to  appear  at  Court.  All  this  was  preparatory  to  the  assassi- 
nation of  the  Protestants,  by  order  of  the  king  and  queen  mother,  on  Bartholomew's 
eve,  Aug.  22d,  1572.  The  bloody  scene  began  at  midnight,  at  the  signal  of  tolling  the 
great  bell  of  the  palace,  and  continued  three  days  at  Paris.  Coligni  was  the  first  victim. 
With  him  500  noblemen  and  about  6000  other  Protestants  were  butchered  in  Paris 
nlone.  Orders  were  despatched  to  all  parts  of  the  empire  for  a  similar  massacre  every- 
where." "  From  the  city  of  Paris  the  massacre  spread  throughout  the  whole  kingdom. 
In  the  city  of  Meaux,  they  threw  above  200  in  prison,  and  after  they  had  ravished  and 
killed  a  great  number  of  women,  and  plundered  the  houses  of  Protestants,"  they  deli- 
berately murdered,  one  by  one,  all  whom  they  had  imprisoned.  The  number  of  Pro- 
testants thus  butchered  throughout  France,  in  the  thirty  days  during  which  this  massacre 
was  continued,  cannot  be  accurately  ascertained,  and  is  estimated  at  from  30,000  to 
100,000  ! ! !  When  the  pope's  legate  sent  the  news  to  Rome,  the  holy  father  and  his 
cardinals  repaired  to  the  church,  and  publicly  gave  thanks  to  God  for  the  glorious  news, 
the  cannon  were  discharged,  and  a  jubilee  proclaimed  throughout  the  Christian 
world! !  !     Murdock's  Mos.  vol.  iii.  p.  197.     Convers.  Lexicon,  vol.  i.  p  827,  S29. 

■[•  The  celebrated  historian  Hume,  gives  the  following  description  of  the  suH'ering 
Protestants  in  Ireland,  in  the  great  massacre  which  began  in  1641,  in  the  reign  of 
Charles  I. 

"The  rebellion  which  had  been  upwards  of  fourteen  years  threatened  in  Ireland,  and 
which  had  been  repressed  only  by  the  vigour  of  the  Earl  of  Stafford's  government,  broke 


DISCOURSE   ON   THE   REFORMATION.  109 

Indians  in  South  America,  Mexico  and  Cuba,  by  tne  Spanisli  Papists  ? 
In  short  it  is  calculated  by  authentic  historians,  that  papal  Rome  has 
shed  the  blood  of  sixty-eight  millions  of  the  human  race  in  order  to 
establish  her  unfounded  claims  to  religious  dominion.* 

What  language  then  can  express  the  gratitude  due  from  Protest 
ants  to  the  Reformation,  which  has  secured  them  the  privilege  of  wor- 
shipping God  according  to  the  dictates  of  their  own  conscience  without 
danger  of  being  roasted  at  the  fire,  or  having  their  bones  broken  on  the 
rack!  The  first  principle  which  guided  the  reformers  was,  that  no 
authority  on  earth  could  jusdy  require  them  to  act  contrary  to  the  dic- 
tates of  their  conscience,  and  they  did  not  hesitate  to  tell  the  emperor 
to  his  face,  in  the  XVIth  article  of  the  Confession  presented  to  him  at 
Augsburg,  that  if  ever  their  civil  rulers  commanded  them  to  do  aught 
contrary  to  their  convictions  of  duty,  they  were  bound  "  to  obey  God 
rather  than  men."  Luther  himself,  the  very  earliest  of  the  reformers, 
denounced  religious  persecution  in  the  most  decided  terms.  "  Do  you 
say,  the  civil  government  should  indeed  not  force  men  to  believe,  but 
only  interfere,  in  order  that  the  people  be  not  led  astray  by  false  doc- 
trine ?  and  how  could  heretics  otherwise  be  put  down  ?  I  answer,  to 
counteract  heresy  is  the  business  of  ministers,  not  of  the  civil  rulers. 
Here  a  different  course  must  be  pursued,  and  other  weapons  than  the 
sword  must  fight  these  battles.  The  word  of  God  must  here  contend  ; 
if  this  proves  unavailing,  neither  can  civil  governments  remedy  the  evil, 
though  they  should  deluge  the  earth  with  blood.  Heresy  is  an  intel- 
lectual thing,  that  cannot  be  hewn  by  the  sword,  nor  burned  with  fire, 
nor  drowned  with  water.     The  word  of  God  alone  can  subdue  it;  as 

out  at  this  time  with  incredible  fury.  On  this  fatal  day,  the  Irish,  everywhere  inter- 
mingled with  the  English,  needed  but  a  hint  from  their  leaders  and  priests  to  begin 
hostilities  against  a  people  whom  they  hated  on  account  of  their  religion,  and  envied 
for  their  riches  and  prosperity.  The  houses,  cattle  and  goods  of  the  unwary  English 
were  first  seized.  Those  who  heard  of  the  commotions  in  their  neighbourhood,  instead 
of  deserting  their  habitations,  and  assembling  together  for  mutual  protection,  remained 
at  home,  in  hopes  of  defending  their  property,  and  fell  thus  separately  into  the  hands 
of  their  enemies.  After  rapacity  had  fully  exerted  itself,  cruelty,  and  that  the  most 
barbarous  that  ever  in  any  nation  was  known  or  heard  of,  began  its  operations.  A 
universal  massacre  commenced  of  the  English,  (Protestants,)  now  defenceless,  and 
passively  resigned  to  their  inhuman  foes ;  no  age,  no  sex,  no  condition  was  spared. 
The  wife  weeping  for  her  butchered  husband,  and  embracing  her  helpless  children,  was 
pierced  with  them  and  perished  by  the  same  stroke;  the  old,  the  young,  the  vigorous, 
the  infirm,  underwent  the  like  fate,  and  were  confounded  in  one  common  ruin.  In 
vain  did  flight  save  from  the  first  assault;  destruction  was  everywhere  let  loose,  and 
met  the  hunted  victims  at  every  turn.  In  vain  was  recourse  had  to  relations,  to  com- 
panions, to  friends ;  all  connexions  were  dissolved,  and  death  was  dealt  by  that  hand 
from  which  protection  was  implored  and  expected.  Without  provocation,  without 
opposition,  the  astonished  English,  (Protestants,)  being  in  profound  peace,  and  full 
security,  were  massacred  by  their  nearest  neighbours,  with  whom  they  had  long 
upheld  a  continued  intercourse  of  kindness  and  good  offices.  But  death  was  the 
lightest  punishment  inflicted  by  those  enraged  rebels ;  all  the  tortures  which  wanton 
cruelty  could  devise,  all  the  lingering  pains  of  body,  and  anguish  of  mind,  the  agonies 
of  despair,  could  not  satiate  revenge  excited  without  injury,  and  cruelty  derived  from 
no  cause.  To  enter  into  particulars  would  shock  the  least  delicate  humanity ;  such 
enormities,  though  attested  by  undoubted  evidence,  would  appear  almost  incredible." 
*  Dr.  Biownlee's  Popery  an  Enemy  to  Civil  Liberty,  p.  105. 

K 


110  DISCOURSE   ON  THE  REFORMATION. 

Paul  says,  '  The  weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God  to  the  pulling  down  of  the  strong  holds,'  Sic.  2  Cor.  x.  4, 
5."*  It  is  indeed  true,  that  even  the  Protestant  churches  did  not  at  once 
throw  off  every  vestige  of  popish  intolerance,  but  the  cases  of  persecution 
by  them  were  few  and  comparatively  mild,  and  soon  passed  away.  No 
Protestant  church  ever  embraced  the  Romish  doctrine,  that  it  is  a  duty 
by  fire  and  sword  to  compel  others  to  adopt  our  views.  When  Pro- 
testants did  persecute,  it  was  in  opposition  to  their  own  principles  ;  but 
when  Romanists  put  Protestants  to  death,  they  only  do  what  their  creed 
requires,  what  their  books  distinctly  tell  us  they  believe  it  their  duty  to 
do,  whenever  they  have  the  predominant  power  in  their  hands. 

V.  The  last  feature  of  the  Reformation  to  which  we  shall  advert  is, 
that  it  has  delivered  the  civil  government  of  the  countries  which  em- 
braced it,  from  papal  tyranny,  and  has  given  a  new  impidse  to  civil 
liberty,  ivhich  has  been  felt  throughout  the  Christian  world. 

Since  the  relative  tendencies  of  Protestantism  and  Popery  have  been 
fully  developed  and  attentively  studied,  no  fact  in  the  philosophy  of 
history  is  more  fully  established  than  that  the  former  is  intimately  allied 
to  civil  liberty;  and  the  latter  to  civil  despotism.  Ecclesiastical  govern- 
ment, like  that  which  pertains  to  the  state,  may  be  divided  into  govern- 
ment of  the  will  or  authority,  and  government  of  law  or  reason.  The 
several  Protestant  churches  are  confessedly  governed  by  fixed  principles 
of  reason  and  Scripture.  They  have  adopted  the  word  of  God  as  their 
ultimate  book  of  facts  and  principles  in  morals,  by  which  they  profess  to 
be  guided,  to  which  they  refer  in  all  doubtful  or  disputed  cases.  This 
book  they  freely  circulate  among  the  community,  that  all  may  study  the 
subject,  become  qualified  to  judge  for  themselves,  and  exercise  their 
civil  influence  in  defence  of  their  rights.  Romanism  demands  absolute, 
unconditional  submission  to  the  decisions  of  mother  church  ;  discourages 
all  effort  in  the  community  to  judge  for  themselves  ;  yea,  prohibits  the 
general  reading  of  God's  word ;  interdicts  altogether  the  writings  of 
those  who  impugn  the  position  of  the  church,  and  condemns  as  mortal 
sins  every  attempt  to  vindicate  the  unalienable  rights  of  the  people. 
Nay,  it  even  conceals  from  its  own  laymen  those  decrees  of  councils 
and  bulls  of  popes,  which  are  most  dangerous  to  their  own  liberties  and 
those  of  their  Protestant  brethren,  although  it  requires  them  all  from 
Sabbath  to  Sabbath  to  repeat  their  belief  in  them.  Thus  creating  a  habit 
of  instinctive  submission  to  certain  unknown  doctrines  or  principles  of 
their  church,  and  preparing  at  least  the  less  enlightened  eventually  to 
execute  purposes  of  cruelty  and  injustice,  from  which,  if  honesdy  dealt 
with,  they  would  shrink  with  horror.  To  what  flagrant  violations  of 
the  civil  rights  of  governments  and  people,  these  principles  of  popery 
led  in  the  course  of  her  history,  is  also  but  too  indelibly  impressed  on 
the  annals  of  Europe  and  South  America  and  even  Asia !  How  much, 
how  incalculably  much  the  Protestant  nations  have  gained  by  the  Refor- 
mation, is  demonstrated  by  their  manifest  and  striking  superiority  to 
their  Catholic  neighbours  in  every  thing  relating  to  civil  rights  and  li- 
berty, to  internal  improvements,  to  domestic  purity  and  happiness,  to 

•  Luther's  Werke.   Walch's  edition,  vol.  x.  p.  461. 


DISCOURSE   ON   THE   REFORMATION.  Ill 

literary  activity  and  enterprise  and  to  scientific  investigations.  But  that 
we  may  do  no  injustice  to  the  Romish  church,  we  shall  let  her  own 
standard  writings  illustrate  the  facts  in  her  history,  and  as  her  principles 
professedly  change  not,  the  investigation  will  be  fairly  applicable  to  pro- 
spective Romanism  in  our  own  country.  The  established  principles  of 
Popery  which  have  hitherto  led  to  her  encroachments  on  civil  liberty, 
and  must  also  do  so  in  our  country  so  soon  as  she  prevails,  are  the  fol- 
lowing:— 

1.  The  popes  actually  do  claim  at  this  day  jurisdiction  over  the 
highest  civil  governments  of  the  world.  Listen  to  the  language  of  Pope 
Pius  VII.,  in  his  bull  of  excommunication  against  Napoleon  in  1809: 
"  Let  them  once  and  again  understand,  that  by  the  law  of  Christ  their 
sovereignty  (the  French  empire)  is  subject  to  our  throne  :  for  we  also 
exercise  a  sovereignty,  we  add  also,  a  more  noble  sovereignty  :  unless 
it  were  just  that  the  spirit  should  yield  to  the  flesh  ;  and  celestial  things 
to  terrestrial."*  Hear  again  the  language  of  the  present  Pope  Gre- 
gory XVI.  but  three  j^ears  ago.  His  priests  in  Portugal  were  in  re- 
bellion against  the  government,  the  government  drove  off  the  pope's 
nuncio,  and  confiscated  the  property  of  the  rebellious  priests.  The 
pope  denounces  them  "for  rashly  arrogating  power  over  the  church," 
and  adds  :  "  fVe  do  explicitly  declare,  that  we  do  absolutely  reprobate 
all  the  decrees  of  the  government  of  Lisbon  made  to  the  detriment  of 
the  church  and  her  priests,  and  declare  them  null  and  of  no  ef- 
fect." Hear  finally  the  claims  of  Pius  VII.  in  1808,  to  his  agents  iu 
Poland :  the  laws  of  the  church  do  not  recognise  any  civil  privileges 
as  belonging  to  persons  not  Catholic  ;  that  their  marriages  are  not 
valid ;  that  they  can  live  only  in  concubinage ;  that  their  children 
being  bastards  are  incapacitated  to  inherit ;  that  the  Catholics  them- 
selves are  not  validly  married,  unless  they  are  united  according  to  the 
rules  prescribed  by  the  court  of  Rome  ;  and  that  when  they  are  married 
according  to  these  rules,  their  marriage  is  valid  even  if  they,  in  'other  re- 
spects, infringed  all  the  laws  of  their  country.!  Here,  then,  if  there  is 
any  meaning  in  language,  the  popes  explicidy  and  honestly  tell  us,  that 
they  do  claim  authority  over  the  existing  civd  governments  of  the  land, 
and  claim  and  exercise  the  power  of  abrogating  the  civil  laws,  made  by 
the  government.  They  do  not  even  rest  their  claim  on  the  fact,  that  the 
French  and  Portuguese  had  professed  the  Romish  religion :  because  as 
Dens'  Theology,  the  present  popish  textbook  in  Maynooth  College, 
where  Bishop  England  and  multitudes  'of  our  Irish  priests  were  educated, 
informs  us,  "  Though  they  (the  Protestants)  are  not  of  the  [Romish) 
church,  they  (the  Protestants)  being  baptized,  are  subject  to  the 
(Romish)  church"  !  ! !  So  that  the  same  claim  to  tlie  control  of  our  go- 
vernment may  be  expected  to  be  asserted  by  the  pope,  so  soon  as  he 
finds  his  Catholics  strong  enough  to  sustain  him. 

2.  Again,  the  popes  undertake  to  depose  civil  rulers  and  to  absolve 
the  people  from  their  allegiance  to  their  own  civil  governments,  even 
if  they  had  formerly  pledged  that  allegiance  by  an  oath. 

•  M'Gavin's  Protestant,  ch.  106,  107,  vol.  ii. 

f  Quarterly  Register,  vol,  iii.  p.  89;  and  Beecher's  Plea,  p.  173. 


IW  DISCOURSE   OX   THE    REFORMATION. 

The  third  Lateran  council  prescribes  to  all  good  Catholics,  "  That 
oaths  which  contravene  the  idililij  of  the  church,  and  the  constitutions 
of  the  hoi }/ fathers,  are  not  to  be  called  oaths,  but  rather  pkrjuries."* 

The  fourth  council  of  the  Lateran  is  still  more  explicit  in  its  decrees. 
Having  first  commanded  tliat  "  the  secular  powers,  whatever  office  they 
execute,  be  admonished,  persuaded,  and  if  necessary  compelled  by  ec- 
clesiastical censure,  that  as  they  desire  to  be  reputed  and  accounted  faith- 
ful, so  they  would  publicly  take  an  oath  for  the  defence  of  the  (Romish) 
faith  :  that  they  will  endeavour  in  good  faith,  according  to  their  power, 
to  destroy  all  heretics  marked  by  the  church,  out  of  the  lands  of  their 
jurisdiction.^^ — The  council  then  proceeds  to  prescribe  the  remedy  of 
the  church,  in  case  any  civil  ruler  siiould  refuse  to  exterminate  his  sub- 
jects at  the  bidding  of  the  papal  minions.  "  But  if  the  temporal  prince, 
laeing  admonished  and  required,  shall  neglect  to  purge  his  land  from  this 
heretical  fdthiness,  he  shall  be  excommunicated  hy  the  bishops  of  the 
province,  and  if  he  shall  refuse  to  give  satisfaction  within  a  year,  let  it 
be  signified  to  the  pope,  that  he  may  forthwith  pronounce  his  vassals 
ABSOLVED  FROM  THEIR  ALLEGIANCE  (for  not  murdering  their  Protestant 
neighbours  ! ! !)  and  expose  his  land  to  be  possessed  by  Catholics,  who 
HAVING  DESTROYED  THE  HERETICS,  may  posscss  it  wiihout  Contradic- 
tion, &c."t  To  the  decrees  of  these  councils  among  others,  every  pope 
binds  himself  to  adhere,  in  the  following  words:  "I  also  wiihout  doubt 
receive  and  profess  all  other  things,  delivered,  defined  and  declared  by 
the  sacred  canons  and  general  councils,  and  especially  by  the  holy 
council  of  Trent;  and  all  things  contrary  to  them,  with  all  heresies  re- 
jected and  cursed  by  the  church,  I  likewise  condemn,  reject  and  curse. ''J 
And  even  the  late  Pope  Pius  VII.  explicitly  says:  "It  is  a  rule  of  canon 
law,  that  the  sid>jects  of  a  prince  manifestly  heretical  (Protestant)  are 

RELEASED  FROM  ALL  OBLIGATION  tO  him,  UrC  dispCUSCd  frOm  ALL  ALLE- 
GIANCE and  all  homage  '.! T''  Tiiis  is  the  theory  of  the  Romish  church, 
set  forth' in  terms  too  explicit  to  be  misunderstood.  The  popes  there- 
fore, down  to  the  present  incumbent,  do  evidently  claim  the  right  and 
avow  it  as  their  obligation  to  denounce  Protestant  rulers,  and  to  absolve 
their  subjects  from  all  civil  allegiance  to  them. 

That  the  popes  have  not  been  remiss  in  the  discharge  of  the  duty  en- 
joined on  them  by  the  canons,  whenever  they  possessed  the  requisite 
power,  is  testified  only  too  abundantly  by  the  history  of  papal  countries. 

Saint  Gregory  VII.  twice  anathematized  and  deposed  the  Emperor 
Henry  IV.  In  1116  the  Emperor'Henry  V.  was  deposed  by  Paschal  II.; 
John,  King  of  England,  by  Innocent  III.  in  1210,  and  Raymond,  Count 
of  Thoulouse,  by  the  same  pontiflf,  in  1215  ;  the  Emperor  Frederick  II. 
by  Innocent  IV.  in  1245 ;  Peter,  King  of  Arragon,  by  Martin  IV.  in 
1283;  Matthew,  Duke  of  Milan,  in  1322,  and  Lewis  of  Bavaria,  in 
1324,  by  John  XXII. :  Barnabas,  Duke  of  Milan,  by  Urban  V.  in  1363; 
Alphonso,  King  of  Arragon,  in  1425,  by  Martin  V. ;  the  King  of  Na- 
varre, by  Julius  II.  in  1512 ;  Henry  VIII.  King  of  England,  by  Paul  III. 
in  1538  ;  Henry  III.  of  France,  in  1583,  by  Sixlus  V.;  who  on  hear- 

•  Labbei  Concilia,  torn.  x.  p.  1522. 

•j-  Labbei  Concilia,  torn.  xi.  part.  i.  p.  148,  can.  3,  and  Home  on  Romanism,  p.  30. 

t  Pope  Pius'  Vllth  Creed. 


DISCOURSE   ON   THE   REFORMATION.  113 

ing  of  this  monarch's  assassination  by  friar  Jacques  Clement,  declared 
that  the  murderer's  fervent  zeal  toward  God  surpassed  that  of  Judith  and 
Eleazar,  and  that  the  assassination  was  effected  by  Providence  !  In  1591, 
Gregory  XIV,,  and  in  the  following  year  the  uncanonically  elected  Pope 
Clement  VII.,  issued  bulls  of  deposition  against  Henry  IV.,  King  of 
France,  whose  life  w^as  first  attempted  by  John  Chastel,  a  Jesuit,  then 
by  a  monk,  and  finally,  he  was  stabbed  by  Ravaillac.  In  1569  Saint 
Pius  V.  deposed  Queen  Elizabeth,  whose  Romanist  subjects  he  stimu- 
lated to  rebel  against  her,  and  furnished  some  of  them  with  money  to 
aid  their  nefarious  attempts:  and  bulls  of  deposition  were  fulminated 
against  that  illustrious  queen,  by  Gregory  XIII.  in  1580,  Sixtus  V.  in 
1587,  and  Clement  VIII.  in  1600.  Sixtus  V.  in  his  bull,  styled  her  an 
usurper,  a  heretic,  and  an  excommunicate  ;  gave  her  throne  to  Philip  II. 
of  Spain,  and  commanded  the  English  to  join  the  Spaniards  in  dethron- 
ing lier.  Clement  VIII.  in  1600,  issued  a  bull  to  prevent  James  I. 
ascending  the  throne  of  England,  declaring  that  "  when  it  should  happen 
that  that  miserable  woman  [Queen  Elizabeth]  should  die,  they  [her 
subjects]  should  admit  none  to  the  crown,  though  ever  so  nearly  allied 
to  it  by  blood,  except  they  would  not  only  tolerate  the  [Roman]  Ca- 
tholic religion,  but  promote  it  to  the  utmost  of  their  power,  and  would, 
according  to  ancient  custom,  undertake  upon  oath  to  perform  the  same." 
In  1643,  Urban  VIII.  issued  a  bull  of  deposition  against  Charles  I.  in 
Ireland ;  where  two  years  before  not  fewer  than  100,000  Protestants 
were  massacred,  and  to  those  who  had  joined  the  rebellion  of  1641,  the 
same  holy  pontiff  granted  a  plenary  indulgence.  In  1729  Benedict  XIII. 
at  the  instance  of  the  Romanist  Irish  prelates,  issued  a  bull  to  dethrone 
George  II.  King  of  England,  with  an  indulgence  for  raising  money  to 
support  the  Pretender.  In  1768,  Clement  XIII.  published  a  brief,  on 
occasion  of  certain  edicts  issued  by  the  Duke  of  Parma  and  Placentia, 
in  his  dominions  ;  wherein  the  pontiff",  in  the  plenitude  of  his  usurped 
authority,  abrogated,  repealed,  and  annulled,  as  being  prejudicial  to  the 
liberty,  immunity,  and  jurisdiction  of  the  church,  whatever  the  duke 
had  ordered  in  his  edicts,  and  forbade  his  subjects  to  obey  their  sove- 
reign ;  further  depriving  all,  who  had  either  published  or  obeyed  the 
edicts,  of  all  their  privileges,  and  incapacitating  them  from  receiving  ab- 
solution, until  they  sliould  fully  and  entirely  have  restored  matters  to 
their  former  condition,  or  should  have  made  suitable  satisfaction  to  the 
church,  and  to  the  holy  see.  In  1800,  the  late  Pope  Pius  VII.  an- 
nounced his  election  to  the  pontificate  to  Louis  XVIII.  as  the  lawful 
King  of  France :  and  in  die  following  year  he  exhibited  a  most  edifying 
instance  oi  papal  duplicity,  when  it  suited  his  interest,  by  entering  into 
a  concordat  with  Bonaparte,  in  which,  besides  suppressing  146  episco- 
pal and  metropolitan  sees,  and  dismissing  their  bishops  and  metropoli- 
tans without  any  form  of  judicature,  he  absolved  all  Frenchm,en  from 
their  oaths  of  allegiance  to  their  legitimate  sovereign,  arid  authorized 
an  oath  of  allegiance  to  the  First  Consul:  and  when  Louis  XVIII. 
sent  his  ambassador  to  Rome  to  present  his  credentials,  the  pontiff"  re- 
fused to  receive  him.  With  marvellous  infallibility,  however,  not  quite 
eight  years  after,  the  same  pontiff"  issued  a  bull  (in  June,  1809)  excom- 
municating Bonaparte  and  all  who  adhered  to  him  in  his  invasion  of  the 
15  k2 


114  DISCOURSE  ON  THE   REFORMATION. 

papal  states  ;  in  which  bull  he  makes  the  same  extravagant  pretensions 
to  supreme  power  which  had  been  put  forth  by  Saint  Gregory  VII., 
lunoccnt  III.,  and  other  pontiffs.* 

But  it  may  be  asked,  why  have  not  the  popes  exercised  this  right 
against  our  own  government,  if  they  are  in  sober  earnest  in  claiming  its 
possession?  To  this  interrogation  we  will  permit  Pope  Pius  himself 
to  furnish  a  satisfactory  reply.  "  To  be  sure,"  he  says,  "  we  have 
fallen  into  such  calamitous  times,  that  it  is  not  possible  for  the  spouse 
of  Jesus  Christ  to  practise,  nor  expedient  for  her  to  recall  her  holy 
maxims  of  just  rigour  against  the  enemies  of  the  faith.  But  although 
she  cannot  exercise  her  right  of  deposing  heretics  (Protestants)  from 
their  principalities,  and  declaring  them  deprived  of  their  property, ^^ 
&c.  The  reason,  it  seems,  why  the  popes  do  not  now  dethrone  Pro- 
testant rulers,  as  they  formerly  did,  is  not  a  change  in  their  principles, 
but  a  want  of  power  to  execute  their  wishes,  an  unwillingness  on  the 
part  of  the  Protestant  subjects  to  obey  the  lordly  dictates  of  the  pontiffs  ! 
Hence,  the  only  course  left  for  the  holy  father,  is  first  to  convert  enough 
of  these  heretical  subjects  to  the  Romish  church,  and  train  them  to  im- 
plicit obedience  to  the  priests,  so  that  in  due  time  they  will  be  prepared 
to  execute  the  pontifical  mandate  to  "  dethrone  their  heretical  rulers," 
and  extirpate  their  heretical  fellow-citizens. 

3.  The  third  principle  of  popery  which  has  led  to  infringement  of 
civil  liberties  of  Protestants  is,  that  Jiomish  ecclesiastics, priests,  monks, 
and  nuns  claim  exemption  from  the  civil  government  under  which 
they  live. 

The  bull  of  Pope  Paul  V.,  termed  "  In  coena  Domini,"  or  "  At  the 
supper  of  the  Lord,"  in  its  fourteenth  section,  "  excommunicates  all 
persons,  both  ecclesiastical  and  secular,  who  appeal  fjom  the  execution  of 
the  pontifical  briefs,  indulgences,  or  any  other  of  their  decrees — and  all 
those  who  have  recourse  to  secular  courts  for  redress  from  Roman  ju- 
risdiction— and  all  those  who  hinder  or  forbid  the  publication  and  exe- 
cution of  those  letters  and  decrees ;  and  all  those  who  molest,  imprison, 
terrify,  or  threaten  those  who  execute  the  commands  of  the  Roman 
court."t 

Section  sixteenth,  of  the  same  bull,  "  curses  all  those  who  draw  ec- 
clesiastical persons,  convents,  &;c.,  before  their  tribunal,  against  the 
rules  of  the  canon  law,":j: 

And  section  twenty,  of  the  same  instrument,  completes  the  work.  It 
anathematizes  and  excommunicates  all  and  every  the  magistrates,  judges, 
notaries,  &c.,  who  intrude  themselves  in  capital  or  criminal  causes 
against  ecclesiastical  persons,  by  processing,  apprehending,  or  banish- 
ing them,  or  pronouncing  or  executing  any  sentences  against  them, 
without  the  special,  particular,  and  express  license  of  this  holy  apostolic 
see :  and  also  all  those  who  extend  such  licences  to  persons  or  cases 
not  expressed,  or  any  other  way  abuse  them,  although  the  ofienderg 
should  be  counsellors,  senators,  chancellors,  or  entitled  by  any  other 


.yW'- 


•  See  Home  on  Romanism,  pp.  31,  32,  33. 
f  M'Gavin's  Protestant,  vol,  ii.p.  690,  691. 
\  Id.  vol.  ii.  p.  691. 


DISCOURSE   ON  lIlE   REFORMATION.  115 

names.^^*  The  twenty-eighth  section  enjoins  it  on  all  prelates,  bishops, 
priests,  &;c.,  absolutely  to  publish  this  arrogant  bull  at  least  once  a 
year  in- their  churches.  Whether  this  bull  is  regularly  published  in  this 
country  we  know  not.  Possibly  the  pope,  who  can  and  often  has  suited 
his  religion  to  the  times,  has  given  a  secret  dispensationybr  a  season  in 
this  republican  country ;  if  not,  it  is  now  published,  though  probably  in 
Latin,  that  it  may  not  excite  public  attention.  In  Roman  Catholic  coun 
tries  it  is  faithfully  published  and  acted  on ;  and  even  "  though  the  late 
Grand  Duke  Leopold,  of  Tuscany,  frequently  commanded  the  entire 
suppression  of  it  in  his  territories,  that  paper  was,  notwithstanding,  af- 
fixed by  the  priests  to  the  confessionals  and  sacristies  ;  while  others  had 
the  hardihood  to  publish  it  from  the  pulpit  or  the  altar  on  the  day  speci- 
fied by  the  pope,"t 

4.  The  fourth  principle  which  makes  them  dangerous  to  civil  govern- 
ment is,  that  their  priests,  §'C.,  are  tender  such  oaths  to  the  pope  and 
his  kingdom,  as  render  them  necessarily  unfaithful  to  the  civil  liber- 
ties of  any  country. 

The  oath  taken  by  priestB  is  as  follows :  "  Omnia  a  sacris  canoni- 
bus,"  &c.  "  All  things  defined  by  canons  and  general  councils,  and 
especially  by  the  Synod  of  Trent,  I  undoubtedly  receive  and  profess. 
And  all  things  contrary  to  them  I  reject  and  anathematize  ;  and  from  my 
dependents  and  others  who  are  under  my  care,  as  far  as  possible,  I  will 
withhold.  And  this  Catholic  faith  I  will  teach  and  enforce  upon  them.'''' 
The  canonical  oath,  which  every  prelate  takes  at  his  consecration,  runs 
thus:  "  Ego  ab  hac  hora,"  &;c.  "  From  this  hour  forward  I  will  be 
faithful  and  obedient  to  my  Lord  the  pope  and  his  successors.  The 
counsels  with  which  they  trust  me,  I  will  not  disclose  to  any  man,  to 
the  injury  of  the  pope  and  his  successors.  I  will  assist  them  to  retain 
and  defend  the  popedom  and  the  royalties  of  Peter  against  all  men.  I 
will  carefully  conserve,  defend,  and  promote  the  rights,  honours,  privi- 
leges, and  authority  of  the  pope.  I  will  not  be  in  any  council,  pact,  or 
treaty,  in  which  any  thing  prejudicial  to  the  person,  rights,  or  power 
of  the  pope  is  contrived ;  and  if  I  shall  know  any  such  things,  I  will 
hinder  them  to  the  utmost  of  my  power,  and  with  all  possible  speed  I 

*  M'Gavin's  Protestant,  vol.  ii.  p.  691.  St.  Ligori,  the  latest  authority,  quoted  by 
Dr.  Varela,  in  New  York,  affirms  the  same  dangerous  doctrine.  "  It  is  certain,"  he 
says,  "  that  ecclesiastics  are  not  subject  to  the  civil  law,  either  by  canonical  or  civil  right. 
They  are  bound,  however,  in  conscience,  by  the  civil  laws,  which  are  not  repugnant  to 
their  station.  The  civil  law  has  no  power  to  compel  them,  but  it  can  give  them  direc- 
tions, in  order  that  they  may  conform  to  the  community." — De  Privileg.  N.  18.  "The 
clergy,"  he  continues,  "  are  exempt  from  punishment  by  the  civil  law." — Id.,  N.  19. 
See  Smith's  Ligori,  a  work  that  deserves  to  be  in  the  hands  of  every  American  citizen, 
p.  207. 

That  Catholic  priests  do  not  feel  bound  to  speak  the  truth  in  some  cases,  even  when 
on  oath,  is  explicitly  asserted  by  this  same  sai?it,  whose  works  were  sanctioned  by  the 
Pope  and  Congregation  of  Rites  at  Rome,  in  1816.  "A  confessor  may  affirm  even 
with  an  oath,  that  he  knows  nothing  about  a  sin  which  he  has  heard  in  confession, 
meaning,  thereby,  that  he  does  not  know  it  as  a  man,  but  not  that  he  does  not  know 
it  as  a  minister  of  Christ."  "  A  culprit  or  a  witness  who  is  interrogated  by  a  judge  un 
lawfully,  can  swear  that  he  is  ignorant,  when  in  truth  he  knows." — Id.  N.  153—154. 
Smith's  Synopsis  of  Ligori,  p.  160. 

I  M'Gavin's  Protestant,  vol.  ii.  p.  697. 


116  DISCOURSE   ON  THE   REFORMATION. 

will  signify  them  to  the  pope.  To  the  utmost  of  my  power  I  will  ob- 
serve the  pope's  commands,  and  make  others  observe  them.  I  will 
impugn  and  persecute  all  heretics,  (Protestants,)  and  rebels  to  my 
lord  the  pope.'""^ 

Now  when  it  is  recollected  that  the  power  claimed  by  the  popes  is  as 
much  political  as  religious  ;  that  he  claims  control  over  all  civil  govern- 
ments, as  has  been  already  proved  to  you  both  by  papal  bulls  and  ca- 
nons of  councils,  is  it  not  difficult  to  evade  the  inference,  that  persons 
who  have  taken  this  oath  to  support  all  the  power  and  "  royalties"  of 
the  pope,  cannot  be  true  to  the  political  interests  of  our  own  country 
and  government,  which  are  so  diametrically  opposed  to  those  of  popery? 

Of  a  character  still  more  glaringly  treasonable  is  the  form  of  a  "  Je- 
suit's oath  of  secrecy,  as  it  remains  on  record  at  Paris,  among  the  So- 
ciety of  Jesus. "t  In  order,  it  would  seem,  to  keep  the  whole  body  of 
ecclesiastics  detached  from  the  interests  of  civil  governments,  to  make 
them  an  ecclesiastical  and  civil  standing  army,  true  only  to  the  interests 
of  the  popes,  the  forty-third  canon  of  the  Council  of  Lateran,  under 
Innocent  III.,  actually  forbids  the  Romish  priests  from  taking  the 
oath  of  allegiance  to  the  civil  government :  "  Sacri  auctoritate  Con- 

•  Pontifical.  Romanor.  de  Consecrat.  Elect,  in  Episcopum,  p.  57,  and  M'Gavin,  vol. 
ii.  p.  694. 

\  The  Jesuists^  Oath. — I,  A.  B.,  now  in  the  presence  of  Almighty  God,  the  blessed 
Virgin  Mary,  the  blessed  Michael  the  archangel,  the  blessed  St.  John  Baptist,  the  holy 
apostles  St.  Peter  and  St.  Paul,  and  the  saints  and  sacred  hosts  of  heaven,  and  to  you 
my  ghostly  father,  do  declare  from  my  heart,  without  mental  reservation,  that  his  holi- 
ness Pope  Urban  is  Christ's  vicar  general,  and  is  the  true  and  only  head  of  the  Catholic 
or  universal  church  throughout  the  earth ;  and  that  by  the  virtue  of  the  keys  of  bind- 
ing and  loosing  given  to  his  holiness  by  my  Saviour  Jesus  Christ,  he  hath  power  to 
depose  heretical  kings,  princes,  states,  commonwealths,  and  governments,  all  being  ille- 
gal, without  his  sacred  confirmation,  and  that  they  may  safely  be  destroyed  ;  therefore, 
to  the  utmost  of  my  power,  I  shall  and  will  defend  this  doctrine,  and  his  holiness's 
rights  and  customs  against  all  usurpers  of  the  heretical  (or  Protestant)  authority  what- 
soever :  especially  against  the  now  pretended  authority  and  Church  of  England,  and 
all  adherents,  in  regard  that  they  and  she  be  usurpal  and  heretical,  opposing  the  sacred 
mother  Church  of  Rome.  I  do  renounce  and  disown  any  alUgiance  as  due  to  any  he- 
retical king,  prince,  or  state,  named  Protestants,  or  obedience  to  any  of  their  inferior 
magistrates  or  officers.  I  do  further  declare,  that  the  doctrine  of  the  Church  of  Eng- 
land, of  the  Calvinists,  Huguenots,  and  of  other  of  the  name  Protestants,  to  be  damna- 
ble, and  they  themselves  are  damned,  and  to  be  damned,  that  will  not  forsake  the  same. 
I  do  further  declare,  that  I  will  help,  assist,  and  advise  all,  or  any  of  his  holiness's 
agents  in  any  place,  wherever  I  shall  be,  in  England,  Scotland,  and  Ireland,  or  in  any 
other  territory  or  kingdom  I  shall  come  to  ;  and  do  my  utmost  to  extirpate  the  here- 
tical Protestants'  doctrine,  and  to  destroy  all  their  pretended  powers,  whether  regal  or 
otherwise.  I  do  further  promise  and  declare,  that  notwithstanding  I  am  dispensed  with 
to  assume  any  religion  heretical  for  the  propagating  of  the  mother  church's  interest,  to 
keep  secret  and  private  all  her  agents'  counsels  from  time  to  time,  as  they  intrust  me, 
and  not  to  divulge,  directly  or  indirectly,  by  word,  writing,  or  circumstances,  whatso- 
ever :  but  to  execute  all  that  shall  be  proposed,  given  in  charge,  or  discovered  unto  me, 
by  you  my  ghostly  father,  or  by  any  of  this  sacred  convent.  All  which  I,  A.  B.,  do 
swear  by  the  blessed  Trinity,  and  blessed  sacrament,  which  I  now  am  to  receive,  to  per- 
form, and  on  my  part  to  keep  inviolably  :  And  do  call  all  the  heavenly  and  glorious 
host  of  heaven  to  witness  these  my  real  intentions  to  keep  this  my  oath.  In  testimony 
hereof,  I  take  this  most  holy  and  blessed  sacrament  of  the  eucharist ;  and  witness  the 

»ame  further  with  my  hand  and  seal  in  the  face  of  this  holy  convent,  this day  of 

An.  Dom,,  &c. — M'Gavin's  Protestant,  vol.  ii.  p.  256. 


DISCOURSE    ON  THE   REFORMATION.  117 

cilii  prohibemus,"  &c.  "  By  the  sacred  authority  of  this  Council,  we 
declare,  that  it  is  unlawful  for  secular  princes  to  require  an  oath  of 
fidelity  and  allegiance  of  their  clergy :  and  peremptorily  forbid  all 
priests  from  taking  any  such  oath  if  it  be  required.''^  According  to 
this  canon,  no  Romish  priest  can  be  naturalized  as  a  citizen  of  our  re- 
public. It  is  a  curious  topic  of  inquiry,  whether  Romish  priests  do 
generally  become  naturalized  or  not.  Would  it  not  be  an  interesting 
and  important  circumstance,  if  the  inquiry  should  establish  the  fact,  that 
of  the  whole  mass  of  foreign  priests,  not  one  has  become  a  naturalized 
citizen  of  our  country?  We  do  not  assert  the  fact,  yet  we  should  not 
be  surprised  if  it  is  found  true.  We  have  never  ourselves  heard  of  a 
case  of  such  naturalization. 

Thus  have  we  presented  to  you  some  of  the  anti-republican  principles 
of  Popery,  derived  not  from  doubtful  sources,  not  from  the  fabrications 
of  Protestants,  but  from  the  bulls  and  canons  of  the  Romanists  them- 
selves, all  which  the  priests  are  by  oath  bound  to  observe.  Prior  to 
he  Reformation,  these  principles  were  fully  acted  out  in  Europe ;  and 
since  that  time  they  are  still  observed  in  all  Catholic  countries,  except 
where  the  civil  governments,  even  though  Catholic,  have  not  fully  sub- 
mitted. In  our  own  country  the  priests  can  accomplish  their  objects 
only  by  degrees.  Yet  do  we  not  perceive  symptoms  of  their  progress  ? 
Is  it  not  a  fact,  that  even  at  this  day  there  are  some  popish  nunneries, 
&c.,  in  our  country,  into  the  interior  of  which  no  civil  officer  is  over 
admitted?*  Does  not  this  look,  like  a  gradual  assertion  of  the  claim 
to  exemption  from  civil  control  enjoined  by  their  bulls  and  canons  ? 
The  hostility  of  their  leaders  to  our  political  institutions  has  even  been 
openly  professed,  and  therefore  cannot  well  be  denied  by  them,  nor 
doubted  by  the  most  charitable  Protestants.    Bishop  Flaget  of  Kentucky 

•  The  following  documents  in  relation  to  the  Convent  in  Baltimore,  are  taken  from 
the  Baltimore  Literary  and  Religious  Magazine,  edited  by  the  Rev.  R.  J.  Breckenridge. 
The  witnesses  are  credible  and  respectable  persons,  and  no  explanation  has  yet  been 
^ven  of  the  mysterious  circumstance  to  which  they  relate.  If  such  cries  had  beem 
heard  in  any  other  institution,  would  the  civil  authorities  not  have  examined  into  the 
matter  1 

STATEMENT. 

We,  whose  names  are  subscribed  hereto,  declare  and  certify,  that  on  or  about  tlie  — 

day  of ,  183-,  about  nine  o'clock  at  night,  as  we  were  returning  home  from  a 

meeting  in  the  Methodist  Protestant  Church,  at  the  corner  of  Pitt  and  Aisquith  street, 
and  when  opposite  the  Carmelite  Convent  and  school  in  Aisquith  street,  our  attention 
was  suddenly  arrested  by  a  loud  scream  issuing  from  the  upper  story  of  the  Convent, 
The  sound  was  that  of  a  female  voice  indicating  great  distress — we  stopped  and  heard 
a  second  scream,  and  then  a  third,  in  quick  succession,  accompanied  with  the  cry  of 
HELP  I  help!  oh,  lobd  !  HELP !  wilh  the  appearance  of  great  eifort.  After  this  there 
was  nothing  more  heard  by  us  during  the  space  of  ten  or  fifteen  minutes — we  remained 
about  that  time  on  the  pavement  opposite  the  building  from  which  the  cries  came. 
)  When  the  cries  were  first  heard,  no  light  was  ■Risible  in  the  fourth  story,  from  which 
the  cries  seemed  to  issue.  After  the  cries,  lights  appeared  in  the  second  and  third 
stories — seeming  to  pass  rapidly  from  place  to  place,  indicating  haste  and  confusion. 
Finally,  all  the  lights  disappeared  from  the  second  and  third  stories,  and  the  house  be- 
came quiet. 

No  one  passed  along  the  street  where  we  stood,  while  we  stood  there.  But  one  of 
our  party  was  a  man,  and  he  advanced  in  life — all  the  remainder  of  us  were  women. 
The  watch  was  not  yet  set,  as  some  of  us  heard  nine  o'clock  cried  before  we  got  kome. 


118  DISCOURSE   ON   THE   REFORMATION. 

complains  in  his  letters  to  his  superiors  in  Europe,  that  the  conversion 
of  the  Indians  to  Romanism  is  principajly  retarded  by  their  intercourse 
with  the  whites,  "  which,"  he  adds,  "  cannot  be  hindered  as  long  as 
this  Republic  shall  subsist."  Mr.  Baraga,  another  Austrian  Jesuit, 
laments  "//je  evils  of  a  free  government,"  and  of  "this  too  free 
government .'  J"  When,  therefore,  we  reflect  that  republican  institutions 
are  alike  hostile  to  the  ecclesiastical  despotism  of  Rome,  and  the  civil 
despotism  of  Austria  and  Europe  generally,  nothing  can  be  more  evi- 
dent than  that  the  downfall  of  our  government  would  advance  the  interests 
of  both  ecclesiastical  and  political  monarchists,  and  is  naiurally  desired 
by  them,  even  if  they  had  not  themselves  confessed  the  fact.  The 
monarchists  and  statesmen  of  Europe  well  know  the  fruitlessness  of  an 
attempt  to  destroy  our  republic  by  open  invasion.     The  only  mode  of 

Many  of  us  have  freely  spoken  of  these  things  since  their  occurrence,  and  now,  at 
the  request  of  Messrs.  B.  and  C.  and  M.  we  give  this  statement — which  we  solemnly 
declare  to  be  true — and  sign  it  with  our  names. 

JoHX  Bkushcup, 
Latinia  BnowN, 
SoPUIlONIA   Brushcup, 
Hannah  Leach, 
Sauah  E.  Baker, 
Elizabeth  Polk. 
Baltimore,  March  IBth,  1835. 

CERTIFICATE    OF    THE    MINISTER. 

This  is  to  certify  that  John  Brushcup,  Hannah  Leach,  Sophronia  Brushcup,  Lavinia 
Brown,  and  Sarah  E.  Baker,  are  acceptable  members  of  the  Methodist  Protestant 
Church,  of  Pitt  street  station. 

(Signed)  William  Collier,  Superintendent 

We  take  leave  then  (says  the  editor  of  the  Magazine)  to  say  in  conclusion: — I.  This 
whole  subject  must  be  perfectly  familiar  to  the  Superior  of  the  Convent,  and  to  the 
priest  who  resides  there  as  Confessor  to  the  establishment,  and  we  demand  of  them  an 
explicit  and  satisfactory  account  of  this  affair;  in  default  of  receiving  which,  we  shall 
put  upon  their  silence  the  only  construction  it  can  bear. 

2.  The  Archbishop  of  this  dioccss  ought  to  know  that  such  transactions  are  perpe- 
trated in  this  establishment.  And  if  all  his  American  feelings  are  not  swallowed  up  in 
his  vows  and  duties  to  the  head  of  the  Holy  Roman  state,  we  expect  and  call  upon  him 
to  ferret  out  this  transaction,  and  relieve  the  public  mind  by  a  full  statement  of  the  affair, 

3.  To  aid  him  in  his  humane  labours,  we  have  to  say,  that  we  are  well  assured  that 
two  females  have  died  within  six  months  in  the  Carmelite  Convent ;  and  if  he  will 
furnish  us  with  the  date  of  their  deaths,  then  we  will  furnish  him  with  the  date  of  the 
terrible  affair  to  which  we  now  call  his  paternal  notice. 

And  yet,  in  regard  to  entering  into  these  abodes  of  uncleanness  and  cruelty,  Catholic 
priests,  according  to  the  doctrine  of  their  own  sainted  Ligori,  feel  it  a  duty  to  encourage 
children  not  to  cunsull  their  own  parents,  the  natural  protectors  whom  God  has  given 
them.  "  Children  (says  Ligori)  who  wish  to  enter  into  the  religious  state  (that  is,  to 
become  monks  or  nuns)  are  not  bound,  neither  is  it  expedient  for  them  to  consult  their 
parents.  Children  should  be  very  cautious  in  respect  to  their  vocation  to  a  religious 
life,  not  to  consult  their  parents  (!!!);  for  it  is  said,  '  make  thy  case  known  to  thy 
triend,'  because  one's  carnal  relations  are  not  friends  in  this  affair,  but  enemies,  accord- 
ing to  what  the  Lord  has  said — '  A  man's  enemies  are  those  of  his  own  household.' 
From  ail  this,  the  conclusion  is,  that  children  who  enter  into  the  religious  state  without 
consulting  their  parents,  do  not  sin,  but,  generally  speaking,  they  greatly  err,  if  they  let 
them  know  any  thing  about  their  vocation." — Smith's  Synopsis  of  Ligori,  p.  231. 


DISCOURSE   ON  THE  REFORMATION.  1*19 

reaching  us  is  by  indirect  action.  What  pretext  could  be  more  specious 
than  that  of  rehgion  ?  And  as  Popery,  which  is  a  system  of  politico- 
religious  despotism,  is  well  understood  to  be  hostile  to  liberty  in  every 
form,  the  enemies  of  human  rights  must  rejoice  in  its  extension,  how- 
ever indifferent  they  may  be  to  every  thing  like  true  religion.  When, 
under  these  circumstances,  we  see  hundreds  of  societies  organized  in 
Catholic  Europe,  and  patronised  by  the  first  politicians  and  monarch- 
ists of  Austria,  to  propagate  Popery  in  America,  their  motive  may  be 
easily  conjectured.  When  we  learn,  too,  that  this  motive  is  the  current 
topic  of  conversation  in  the  higher  circles  of  Europe,  and  that  the  few 
friends  of  human  liberty  there  feel  an  anxious  apprehension  from  the 
machinations  of  Romish  priests ;  when  even  the  venerable  patriot,  La- 
fayette was  constrained  to  exclaim  to  different  American  citizens,  "  If 
the  liberties  of  your  country  are  destroyed,  it  can  only  be  by  the  popish 
clergy,'^*  it  becomes  us  to  lend  respectful  attention  to  this  subject,  and, 
in  a  suitable,  Christian  manner,  endeavour  to  resist  the  encroachments 
of  the  enemy. 

Here  we  are  met  by  the  objection,  that  Papists,  when  interrogated, 
deny  every  intention  hostile  to  our  liberties,  and  ought  they  not  to  be 
believed  ?  We  answer,  the  mass  of  common  Papists  we  have  already 
exonerated  from  the  charge  of  being  privy  to  such  designs.  The 
secret  has  not  been  confided  to  them.  They  are  only  taught  implicitly 
to  obey  the  priests  and  pope  and  councils,  at  the  hazard  of  eternal  ruin, 
and  thus,  in  due  time,  as  common  soldiers,  tQ  obey  their  commanders. 
But,  some  of  their  leading  bishops  and  priests  have  denied  all  such 
designs.  True,  but  these  are  well  acquainted  with  the  decree  of  the 
council  of  Constance,  that  no  faith  need  be  kept  with  heretics,  in  virtue 
of  which  poor  Huss,  though  in  possession  of  a  letter  of  safe  conduct 
from  Emperor  Sigismund  himself,  was  committed  to  the  flames.  They 
well  know  also  that  this  canon  with  respect  to  not  keeping  faith  with 
heretics  was  distinctly  recognised  by  the  council  of  Trent,  the  last 
general  council  that  has  been  held ;  and  that  it  is  therefore  still  in 
force.t     Now  supposing  these  priests  even  to  be  conscientious  men, 

*  "  The  very  last  interview  (says  Professor  Morse)  which  I  had  with  Lafayette  on 
the  morning  of  my  departure  from  Paris,  full  of  his  usual  concern  for  America,  he 
made  use  of  the  same  warning ;  and  in  a  letter  which  I  received  from  him  but  a  few 
days  after  at  Havre,  he  alludes  to  the  whole  subject,  with  the  hope  expressed  that  I 
would  make  known  the  real  state  of  things  in  Europe  to  my  countrymen:  at  the  same 
time  charging  it  upon  me  as  a  sacred  duty  as  an  American,  to  acquaint  them  with  the 
fears  which  were  entertained  by  the  friends  of  republican  liberty,  in  regard  to  our 
country." — Preface  to  Professor  Morse's  edition  of  "  Confessions  of  a  French  Catholic 
Priest,"  &c.  p.  ix. 

f  M'Gavin's  Protestant,  vol.  i.  p.  203,  204.  History  abundantly  testifies  how  faith- 
fully the  decree  of  that  Council  has  been  observed.  Not  to  insist  upon  the  numerous 
plots  and  conspiracies  against  the  reformed  religion  in  Great  Britain,  from  its  establish- 
ment to  the  memorable  gunpowder  conspiracy,  and  the  Irish  conspiracy  in  ♦1-729  ; 
witness  the  martyrdom  of  John  Huss,  who,  though  he  had  a  safe  conduct  from  the 
Emperor  Sigismund,  guarantying  his  free  access  to  the  Council  of  Constance,  and 
his  free  return  from  it,  was  nevertheless  imprisoned  there ;  and,  after  a  process  on  a 
charge  of  heresy,  was  condemned  and  burnt  to  death,  in  violation  of  every  law,  human 
and  divine.  Witness  the  massacre  of  St.  Bartholomew.  Witness  also  the  massacre 
of  1641,  in  Ireland,  where  (as  in  France,  sixty-nine  years  before)  no  ties  of  nature  or 


120  DISCOURSE   ON  THE   REFORMATION. 

as  they  believe  and  obey  those  canons,  they  can  state  any  thing,  and 
deny  any  tiling,  even  with  an  oath,  as  tlie  papal  bull  declares,  and  their 
oath  itself  is  not  binding  if  the  violation  of  it  advances  the  interests  of 
the  church !  So  long,  tlierefore,  as  these  canons  remain  unaltered,  and 
priests  continue  by  an  oath  to  bind  themselves  to  obey  them,  they  can- 
not reasonably  expect  intelligent  Protestants  to  believe  their  disclaimer. 
At  the  time  of  the  American  revolution,  the  several  Protestant  churches, 
whose  creeds  contained  a  profession  of  allegiance  to  kings,  &c.,  or  other 
principles  inconsistent  with  our  republican  institutions,  expunged  the 
objectionable  articles,  and  threw  off  all  foreign  allegiance.  But  Catho- 
lics have  never  done  so.  Let  them  do  this ;  let  them  openly  renounce 
allegiance  to  all  foreign  potentates,  and  reject  those  canons  of  councils 
and  bulls  of  the  popes,  which  are  hostile  to  our  liberties ;  and  they  will 
secure  the  confidence  of  their  fellow-citizens :  we  shall  be  among  the 
first  to  do  them  justice.  In  the  mean  time  we  must  regard  as  the  spe- 
cial work  of  God,  that  glorious  Reformation,  which  opened  the  eyes  of 
Europe  on  the  corruptions  and  arrogant  claims  of  Popery  ;  which 
taught  princes  to  vindicate  their  rights  against  the  encroachments  of  the 
pretended  vicar  of  Him  who  had  "no  kingdom  of  this  world."  Let  us 
cherish  the  recollection  of  that  wondrous  work  of  God,  which  restored 
to  the  people  the  blessed  Bible,  that  principal  instrument  of  the  Re- 
formation, and  rendered  accessible  to  all,  the  pure  and  unerring  plan  of 
salvation  taught  by  the  Saviour  and  his  apostles.  In  view  of  all  the 
facts  of  the  case,  let  the^  patriot  and  the  Christian  seriously  inquire, 
whether  the  subject  of  progressive  Romanism  amongst  us  is  not  worthy 
of  their  attention ;  whether  love  to  their  wives  and  children  does  not 
call  upon  them  to  guard  against  even  the  distant  dangers  of  papal  cruelty 
and  superstition  ?  Let  them  not  regard  with  indifference  the  rapid  in- 
crease of  those  foreign  emissaries  among  us,  Avho  still  retain  their  alle- 
giance to  a  foreign  potvcr.  Let  them  not  regard  as  uncharitable  those 
who  re-echo  the  alarm  which  the  apostle  of  liberty,  Lafayette,  first 
sounded  in  our  ears.  That  order  of  men  especially,  now  spreading 
over  our  land,  the  disciples  of  Loyola,  who  have  proved  so  formidable 
to  the  strong  arm  of  civil  government  in  Europe,  as  to  have  been  sup- 
pressed or  banished  at  thirty  different  times,  should  not  be  regarded  as 
a  contemptible  foe,  or  as  unworthy  of  being  attentively  watched.  In- 
deed nothing  but  want  of  acquaintance  with  their  history,  can  lead  any 

of  friendship  could  prevent  Papists  from  embruing  their  hands  in  the  blood  of  their 
nearest  Protestant  relations.  To  these  instances  may  be  added  the  unprincipled  revo- 
cation of  the  sacred  and  irrevocable  edict  of  Nantes,  by  Louis  XIV,,  against  the  faith 
of  the  most  solemn  treaties.  Once  more,  in  1712,  when  by  virtue  of  the  treaty  of 
Alt-Rastadt  certain  places  were  to  be  surrendered  to  some  Protestant  princes,  Pope  Cle- 
ment Xf,  in  a  letter  to  the  Emperor  Charles  VI,  denounced  the  Protestants  as  "  an 
execrable  sect,"  and  in  the  plenitude  of  his  pretended  supremacy  declared  that  every 
thing,»which  either  was  or  could  be  construed  or  esteemed  to  be  in  any  way  obstructive 
of,  or  in  the  least  degree  prejudicial  to  the  Romish  faith  or  worship,  or  to  the  authority, 
jurisdiction,  or  any  rights  of  the  church  whatsoever,  "to  be,  and  to  have  been,  and 
perpetually  to  remain  hereafter  null,  unjust,  reprobated,  void,  and  evacuated  of  all  force 
from  the  beginning;  and  that  no  [)erson  is  bound  to  the  observance  of  them,  although 
the  same  have  been  repeated,  ratified,  or  secured  lii/  oiilh." — Digest  of  Evidence  OH  tlie 
State  of  Ireland,pdTt  ii,  p,  243,     Home  on  Romanism,  p,  35. 


DISCOURSE   ON  THE  REFORMATION.  121 

friend  of  liberty  to  view  them  with  indifference.  Let  civilians  and 
statesmen  investigate,  not  the  religious  doctrines,  but  the  political 
principles  and  political  canons  of  popery,  for  popery  is  not  less  a 
POLITICAL*  than  a  religious  system.     The  priests  and  Jesuits  form  a 

•  The  writer  would  earnestly  invite  the  attention  of  his  fellow-citizens  to  the  follow- 
ing extract  from  a  highly  interesting  recent  work,  entitled,  "  Confessions  of  a  French 
Catholic  Priest;  to  which  are  added,  Warni7igs  to  the  People  oftfie  United  Slates." 
This  priest  is  now  in  New  York,  and  the  translator,  S.  F.  B.  Morse,  of  the  New  York 
University,  vouches  for  the  character  of  the  author  and  credibility  of  his  statements. 
The  scenes  here  revealed  by  one  who  was  himself  an  actor  in  them,  but  whose 
awakened  conscience  prompted  him  to  abandon  such  a  corrupt  association,  will  enable 
politicians  to  appreciate  the  solemn  prediction  of  the  great  Lafayette,  that ;/  American 
liberty  is  destroyed,  it  will  be  by  Catholic  priests.  In  reference  to  our  own  country, 
we  would  merely  say.  What  intelligent  politician  does  not  know  that,  in  some  places, 
the  Romanists  already  hold  the  balance  at  our  elections,  and  that  whenever  a  Papist  is 
a  candidate,  or  any  thing  can  be  gained  to  their  cause,  or  either  party  is  thought  more 
favourable  to  the  Papists  as  such,  they  move  in  a  body  under  the  direction  of  the  priest, 
with  a  unanimity  utterly  unknown  in  any  Protestant  sect !  Their  priesthood  is  a  com- 
pactly organized  legion,  spread  over  the  length  and  breadth  of  our  land,  each  of  whom 
can  control  almost  every  Catholic  vote  in  his  parish.  All  these  priests  are  moved  by 
eleven  bishops,  and  by  the  archbishop  and  the  pope's  legate.  Bishop  England,  the  head 
of  the  Jesuitic  order  in  this  country.  And  all  these,  down  to  the  lowest  priest,  are  under 
an  oath  of  allegiance  to  the  pope,  who  is  a  political  as  well  as  religious  prince,  while, 
if  we  mistake  not,  few  if  any  of  them  (the  great  majority  of  them  are  foreigners)  have 
taken  the  oath  of  naturalization,  and  sworn  allegiance  to  our  own  government.  Would 
it  not  be  prudent,  in  the  present  circumstances  of  our  country,  to  require  by  law  all 
foreign  priests  and  ministers  of  any  and  every  denomination,  Protestant  and  Ca- 
tholic, before  they  can  exercise  their  professional  functions  in  this  country,  to  become 
naturalized,  and  thus  take  the  oath  of  allegiance  to  our  own  government  ?  Let  the 
reader  peruse  the  following  extract  from  the  warning  of  the  converted  priest,  and  then 
answer  my  question  : — 

"  Americans  of  every  age,  of  every  rank,  magistrates  and  citizens,  rich  and  poor,  clergy 
and  laity,  by  all  that  is  dearest  to  you,  let  a  single  feeling  animate  you  ;  unite  your 
ranks  as  in  the  day  of  battle,  and  if  your  foe  attempts  to  introduce  himself  here,  to 
creep  in  among  you,  let  him  meet  everywhere  an  impenetrable  wall ;  if  he  proposes  to 
you  to  exchange  the  simple  and  pure  faith  of  your  fathers  for  his  fanaticisms  and  super- 
stitions, your  liberty  for  his  thraldom,  answer  as  you  would  answer  if  any  tyrant  should 
propose  to  you  to  surrender  your  national  flag  and  betray  your  country. 

"  Such  is  the  duty  of  every  American,  however  you  may  be  divided.  Some  ambi- 
tious men,  I  am  informed,  are  to  be  found  among  you,  hungry  for  power,  who  do  not 
blush  to  make  use  of  Catholics  to  compass  their  ends  at  the  elections.  Do  those 
men  belong  to  that  American  people  whose  fidelity,  union,  and  devotion,  sixty  years 
ago,  astonished  Europe,  and  commanded  the  admiration  of  the  world  1  In  the  days  of 
your  immortal  struggle  you  had  but  one  Arnold  to  betray  the  noble  cause,  and  his 
name  is  dishonoured  for  ever  ;  and  now,  Americans,  forgetful  of  their  origin,  of  their 
duty  and  country,  forgetful  of  the  patriotism)  of  their  fathers,  of  the  blood  which  flows 
in  their  veins,  buy  and  beg  the  very  voices  of  their  enemies,  of  Roman  Catholic  priests. 
This  only  fact  is  an  awful  symptom,  and  proves  but  too  truly  that  my  fears  are  well 
founded. 

"  But  perhaps  those  misguided,  ambitious  men  do  not  know  the  enemy  with  whom 
they  would  join  themselves.  Let  them  open  their  eyes  then,  and  learn  what  true  Ca- 
tholics, and  especially  what  priests  have  lately  done  in  the  elections  of  France.  The 
history  of  past  events  is  a  lesson  for  the  present  day.  When  Louis  XVIII.,  in  1819, 
granted  his  charter,  which  gave  some  rights  to  the  French,  all  the  true  Catholics,  and 
the  clergy  above  all,  chafed  by  this  recognition  of  the  people's  rights,  left  no  means  un- 
tried to  violate  and  distort  it,  till  they  destroyed  it  by  the  ordinances  of  July,  1830. 
During  this  long  struggle  of  fifteen  years,  between  Absolutism  and  Liberalism,  my  fel- 
low priests  used  all  their  power  to  revive  their  party,  especially  on  the  great  day  of  elec- 

16  L 


122  DISCOURSE   ON  THE   REFORMATION. 

standing  army  of  foreign  allegiance  in  our  midst.  Unconnected  witli 
our  population  by  the  ties  of  domestic  life,  they  live  subservient  to  the 
interests  of  their  alien  master,  and  fight  his  battles.  They  are  servants 
of  the  state  as  well  as  of  the  altar.     Above  all,  let  politicians,  states- 

tions.  Then  our  bishops,  (creatures  of  the  king,)  sent  us  their  circulars,  in  order  to 
warm  our  zeal  and  ardour. 

"  And  we,  the  faithful  slaves  of  our  spiritual  superiors,  used  all  our  influence — made 
public  prayers  for  good  elections ,-  we  preached  in  the  pulpit  to  our  parishioners,  in  the 
catechism  to  the  boys,  in  the  confessional  to  every  body',  that  Liberalism  (or  the  party 
of  Liberty)  was  a  guilty  heresy ,-  it  was  a  mortal  sin  to  give  one's  voice  for  this  party, 
and  we  tried  by  every  means  to  dishonour  and  tarnish  its  adherents.*  The  throne  and 
the  altar  was  the  watch-word,  was  the  enjoined  text  of  all  our  discourses.  We  required 
in  confession  rigorously  from  the  electors,  the  name  and  opinion  of  their  candidates, 
obliged  them  to  vote  according  to  our  direction,  under  pain  of  refusal  of  absolution.^  If 
electors  themselves  did  not  come  to  the  confession,  we  had  their  wives  and  daughters . 
and  we  recommended  to  them  that  they  should  employ  all  their  influence  to  make  their 
fathers  and  husbands  of  our  party. 

"  The  government,  which  relied  upon  our  zeal,  which  knew  that  its  interests  were 
ours,  instituted  many  societies  of  itinerant  missionaries.  They  went  from  city  to  city, 
from  village  to  village,  to  revive  the  ashes  of  Catholicism  and  preach  servitude.  They 
formed  brotherhoods  and  associations  of  both  sexes,  in  which  they  enlisted  tlie  most 
devoted  knights  of  their  religion  and  royalism,  the  most  ardent  foes  of  liberty.  And 
(striking  circumstance,  the  best  proof  of  my  observations)  all  the  deputies  named  by 
the  country  electors  were  enemies  of  liberty  and  of  the  press,  because  those  country 
electors  were  under  the  influence  of  curates ;  while  in  the  cities  the  electors,  more  free 
and  learned,  chose  deputies  who  were  friends  of  freedom. 

"  But  when  our  party^  saw  that  all  its  exertions  were  vain  and  useless,  it  introduced 
into  the  court  of  Charles  X.,  about  1826,  a  secret  ecclesiastic  council,  composed  of  the 
Cardinals  De  la  Fare  and  De  Latil,  Archbishops  of  Rouen  and  Rheims,  the  Archbishop 
of  Paris,  M.  De  Guelen,  and  some  pious  laymen,  worthy  of  their  holy  society.  This 
council,  called  the  Camarilla,  directed  all  the  acts  of  government;  forced  the  public 
functionaries  to  go  to  confession,-  required  from  all  the  candidates  to  public  situations 
an  attestation  of  Catholic  and  Royalist  principles  delivered  by  the  curate ;  pressed  the 
unhappy  Charles  X.  to  name  his  stupid  ministry  of  the  8th  of  August,  1829  ;  and  at 
length  to  issue  the  fatal  ordinances  of  July,  1830.  Thus  has  the  popish  clergy  length- 
ened the  struggle  for  liberty,  and  compromised  the  well-being  of  thirty-three  millions 
of  Frenchmen  ;  thus  it  has  divided  them  into  two  camps  of  mortal  enemies  ;  thus,  at 
last,  has  it  ingloriously  crowned  the  long  story  of  its  cruelty  and  oppression  in  my  un- 
fortunate country. 

"  Since  the  accession  of  Louis  Philip,  the  priests  have  kindled  again  the  flames  of 
civil  war.  They  have  sprinkled  again  with  holy  water  the  guns  and  pick-axes  of  the 
poor  and  slavish  peasants  of  La  Vendee^  and  Britagny,  to  raise  them  against  the  po- 
pular throne.  But  this  new  crime  has  ended,  after  some  bloody  fights,  in  bringing  on 
La  Vendee  an  army  of  thirty  thousand  soldiers,  who,  at  the  present  time,  crush  this 
province,  the  tool  of  its  priests ;  and  the  clergy,  seeing  that  Philip  becomes  from  day 

1  A  singular  proof  of  the  natural  hatred  of  the  priests  for  liberty,  is,  that  Lafayette  is  repre- 
sented by  them  as  a  very  bad  man.  In  order  to  judge  of  this  hero's  character,  it  was  necessary 
for  me  to  come  to  America. 

2  In  1833,  the  author  assisted  at  the  administration  of  the  last  sacrament  to  a  dying  country 
gentleman.  The  origin  of  his  fortune  was  questionable,  and  he  was  a  member  of  llie  liberal 
party.  His  priest  enjoined  him,  In  order  to  legitimate  his  riches,  to  make  some  donations  to 
the  church;  but  as  for  his  vote,  tlie  priest  compelled  him  to  call  in  his  fiunily,  to  beg  pardon 
for  the  scandal  of  having  given  iiis  vote  to  a  liberal  man,  and  to  beseech  his  eldest  son  not  to 
follow  his  example. 

3  As  I  was  only  a  secondary  wheel  of  this  infernal  machinery,  I  knew  not  all  its  secrets; 
but  these  few  revelations  are  true  to  the  letter. 

*  Everybody  knows  that  La  Vendee  has  been  devastated  by  the  sword  and  flames,  and  un- 
peopled, in  its  wars  e.xcited  by  its  priests  asrainst  the  republic  in  1793,  I7'.U.  They  attempted 
in  1830  to  renew  the  same  horrors,  but  Philip  has  employed  the  most  rigorous  and  oppressive 
measures  to  prevent  it. 


DISCOURSE  ON  THE   REFORMATION.  123 

men,  and  Christians  of  every  denomination  unite  in  circulating  the  un- 
adulterated word  of  God,  without  note  or  comment,  either  Papal  or  Pro- 
testant, among  our  Catholic  fellow-citizens,  and  in  persuading  them  to 
search  the  Scriptures  and  think  for  themselves.  Let  efforts  be  made  to 
bring  their  children  under  the  influence  of  Sabbath-school  instruction. 
Let  all,  both  young  and  old,  be  treated  in  the  spirit  of  true  Christian 
benevolence,  and  we  doubt  not,  that  under  God,  much  can  be  accom 
plished  for  the  preservation  of  our  liberties,  and  the  glory  of  our  Divine 
Master. 

to  day  as  despotic  as  his  predecessors,  rallies  itself  round  him,  and  unites  once  more  the 
throne  and  the  altar.  Such  as  these  are  the  men  with  whom  you  ally  yourselves, 
Americans ;  whose  suffrages  you  beg,  whose  assistance  you  ask,  in  your  elections : 
these  are  the  men  with  whom  you  would  divide  the  future  destinies  of  your  country.  '^^W' 

I  wish  you  would  but  look  at  the  history  of  popery,  and  examine  and  see  if  ever  a  Ca- 
tholic country  has  been  happy."     P.  245,  249. 

See  also,  on  the  political  bearings  of  popery,  Dr.  Breckinridge's  Discussion  with  Mr. 
Hughes,  passim. 


^;if' 


MARTIN  LUTHER'S 
PREFACE 

UPON    THE    EPISTLE    TO    THE    GALATIANS. 


I  MYSELF  can  scarcely  believe  that  I  was  so  plentiful  in  words, 
when  I  did  publicly  expound  this.Epistle  of  St.  Paul  to  the  Ga- 
latians,  as  this  book  showeth  me  to  have  been.  Notwithstand- 
ing, I  perceive  all  the  cogitations  which  I  find  in  this  treatise,  by 
so  great  diligence  of  the  brethren  gathered  together,  to  be  mine  : 
so  that  I  must  needs  confess,  either  all,  or  perhaps  more,  to  have 
been  uttered  by  me  in  this  public  treatise ;  "  for  in  my  heart  this 
one  article  reigneth,  even  the  faith  of  Christ,"  From  whom,  by 
whom,  and  unto  whom,  all  my  divine  studies,  day  and  night, 
have  recourse  to  and  fro  continually.  And  yet  I  perceive  that  I 
could  not  reach  any  thing  near  unto  the  height,  breadth,  and 
depth  of  such  high  and  inestimable  wisdom ;  only  certain  poor 
and  bare  beginnings,  and  as  it  were  fragments,  do  appear. 
Wherefore,  I  am  ashamed  that  my  so  barren  and  simple  com- 
mentaries should  be  set  forth  upon  so  worthy  an  apostle  and 
elect  vessel  cf  God.  But  when  I  consider  again  the  infinite  and 
horrible  profanation  and  abomination  which  always  hath  raged 
in  the  church  of  God,  and  yet  at  this  day  ceaseth  not  to  rage 
against  this  only  and  grounded  rock,  which  we  hold  to  be  the 
article  of  our  justification,  (that  is  to  say,  how,  not  by  ourselves, 
neither  by  our  works,  which  are  less  than  ourselves,  but  by  an- 
other help,  even  the  Son  of  God,  Jesus  Christ,  we  are  redeemed 
from  sin,  death,  the  devil,  and  made  partakers  of  eternal  life,) 
I  am  compelled  to  cast  off  all  shame,  and  to  be  "  bold  above 
measure." 

This  rock  did  Satan  shake  in  paradise,  (Gen.  iii.  2,)  when  he 
persuaded  our  first  parents  that,  by  their  own  wisdom  and  power, 
they  should  be  like  unto  God ;  forsaking  true  faith  in  God,  who 
had  given  them  life,  and  promised  the  continuance  thereof.  By 
and  by  after,  this  liar  and  murderer,  "  which  will  be  always  like 
unto  himself,"  stirred  up  the  brother  to  the  murdering  of  his 
brother,  (Gen.  iv.)  and  for  none  other  cause  but  that  for  his  godly 
brother,  Ijy  faith,  had  offered  up  a  more  excellent  sacrifice,  and 
he  offering  up  his  own  works,  without  faith,  had  not  pleased 
God.  Against  this,  against  the  same  faith,  followed  a  most  in- 
tolerable persecution  of  Satan  by  the  sons  of  Cain ;  until  God 

l2  125 


m 


PREFACE. 


was  even  constrained  at  once,  by  the  flood,  to  purge  the  whole 
world,  and  to  defend  Noah,  the  preacher  of  righteousness.  This 
notwithstanding,  Satan  continued  his  seed  in  Cham,  the  third 
son  of  Noah.  But  who  is  able  to  reckon  up  all  examples? 
After  these  things,  the  whole  world  waxed  mad  against  this 
faith,  finding  out  an  infinite  number  of  idols  and  strange  reli- 
gions, whereby  every  one  (as  St.  Paul  saith),  walked  his  own 
way,  trusted  by  their  works,  some  to  pacify  and  please  a  god, 
some  a  goddess,  some  gods,  some  goddesses:  that  is  to  say,  with- 
out the  help  of  Christ :  and  by  their  own  works  to  redeem  them- 
selves from  all  calamities  and  from  their  sins,  as  all  the  examples 
and  monuments  of  all  nations  do  sufficiently  witness. 

But  these  are  nothing  in  comparison  of  that  people  and  con- 
gregation of  God,  Israel ;  which  not  only  had  the  sure  promise 
of  the  fathers,  and  afterward  the  law  of  God  given  unto  them 
from  God  himself  by  his  angels,  above  all  other ;  but  always 
and  in  all  things  were  alsp  certified  by  the  words,  by  the  mira- 
cles, and  by  the  examples  of  the  prophets.  Notwithstanding, 
even  among  them  also,  Satan  (that  is  to  say,  the  mad  and  out- 
rageous opinion  of  their  own  righteousness)  did  so  prevail,  that 
afterwards  they  killed  all  the  prophets,  yea,  even  Christ  himself, 
the  Son  of  God,  their  promised  Messiah;  for  that  they  had 
taught  that  men  are  accepted  and  received  unto  the  favour  of 
God,  by  grace  only,  and  not  by  their  own  righteousness.  And 
this  is  the  sum  of  the  doctrine  of  the  devil,  and  of  the  world, 
from  the  beginning :  We  will  not  seem  to  do  evil ;  but  yet,  what- 
soever we  do,  that  must  God  allow,  and  all  his  prophets  must 
consent  to  it;  which  if  they  refuse  to  do,  they  shall  die  the 
death.  Abel  shall  die,  but  Cain  shall  flourish.  Let  this  be  our 
law,  (say  they,)  and  even  so  it  cometh  to  pass. 

But  in  the  cliurch  of  the  Gentiles,  the  matter  is  and  hath  been 
so  vehemently  handled,  that  the  fury  of  the  Jewish  synagogue 
may  well  seem  to  have  been  but  a  sport.  For  they  (as  St.  Paul 
saith)  "did  not  know  Christ  their  anointed,  and  therefore  they 
crucified  the  Lord  of  glory."  But  the  church  of  the  Gentiles 
hath  received  and  confessed  Christ  to  be  the  Son  of  God,  "  being 
made  our  righteousness;"  and  this  doth  she  publicly  record, 
read,  and  teach.  And  yet,  notwithstanding  this  confession,  they 
that  would  be  accounted  the  church  do  kill  and  persecute,  and 
continually  rage  against  those  which  believe  and  teach,  and  in 
their  deeds  declare  nothing  else,  but  that  Christ  is  the  selfsame 
thing  that  they  themselves  (though  with  feigned  words  and 
hypocritical  deeds)  are  constrained,  in  spite  of  their  teeth,  to 
allow  and  confess.  For  under  the  name  of  Christ,  at  this  day, 
they  reign.  And  if  they  could,  without  the  name  of  Christ,  hold 
that  seat  and  kingdom,  no  doubt  but  they  would  express  him  to 
be  such  a  one  openly,  as  in  their  hearts  they  esteem  him  secretly. 


PREFACE.  127 

But  they  esteem  him  a  great  deal  less  than  the  Jews  do,  which, 
at  the  least,  think  him  to  be  Thola,  that  is  to  say,  a  thief  worthily 
hanged  on  the  cross.  But  these  men  account  him  as  a  fable, 
and  take  him  as  "  a  feigned  god  among  the  Gentiles ;"  as  it  may 
plainly  appear  at  Rome,  in  the  pope's  court,  and  almost  through- 
out all  Italy. 

Because,  therefore,  Christ  is  made,  as  it  were,  a  mock  amongst 
his  Christians,  (for  Christians  they  will  be  called,)  and  because 
Cain  doth  kill  Abel  continually,  and  the  abomination  of  Satan 
now  chiefly  reigneth,  it  is  very  necessary  that  we  should  dili- 
gently handle  this  article,  and  set  it  against  Satan,  whether  we 
be  rude  or  eloquent,  learned  or  unlearned  ;  for  this  rock  must  be 
published  abroad,  yea,  though  every  man  should  hold  his  peace, 
yet  even  of  the  very  rOcks  and  stones  themselves.  Wherefore 
I  do  most  willingly  herein  accomplish  my  duty,  and  am  contented 
to  suffer  this  long  commentary  and  full  of  words,  to  be  set  forth 
for  the  stirring  up  of  all  the  brethren  in  Christ,  against  the  sleights 
and  malice  of  Satan ;  which  in  these  days  is  turned  into  such 
extreme  madness  against  this  "  healthful  knowledge  of  Christ, 
now  revealed  and  raised  up  again ;"  that,  as  hitherto  men  have 
seemed  to  be  possessed  with  devils,  and  stark  mad,  even  so  now 
the  devils  themselves  do  seem  to  be  possessed  of  far  worse  devils, 
and  to  rage  even  above  the  fury  of  devils ;  which,  indeed,  is  a 
great  argument  that  the  enemy  of  truth  and  life  doth  perceive 
the  day  of  judgment  to  be  at  hand,  which  is  the  horrible  day  of 
his  destruction,  but  the  most  comfortable  day  of  our  redemption ; 
and  shall  be  the  end  of  his  tyranny  and  cruelty.  For,  not  with- 
out cause  is  he  disquieted,  when  his  members  and  powers  are  so 
assailed ;  even  as  a  thief  or  an  adulterer,  when  the  morning  ap- 
peareth  and  discloseth  his  wickedness,  is  taken  tardy  and  appre- 
hended for  the  same.  For  who  ever  heard  (to  pass  over  the 
abominations  of  the  pope)  so  many  monsters  to  burst  out  at  once 
into  the  world,  as  we  see  at  this  day  in  the  Anabaptists  alone  ? 
In  whom  Satan,  breathing  out,  as  it  were,  the  last  blast  of 
his  kingdom,  through  horrible  uproars,  setteth  them  every  where 
in  such  a  rage,  as  though  he  would  by  them  suddenly,  not  only 
destroy  the  whole  world  with  seditions,  but  also  by  innumerable 
sects  swallow  up  and  devour  Christ  wholly  with  his  church. 

Against  the  wicked  lives  and  opinions  of  others  he  doth  not  so 
rage  :  to  wit,  against  whoremongers,  thieves,  murderers,  perjured 
persons,  rebels  against  God,  unbelievers.  No,  to  these  rather  he 
giveth  peace  and  quietness ;  these  he  maintaineth  in  his  court, 
with  all  manner  of  pleasures  and  delight,  and  giveth  to  them  all 
things  at  will ;  even  like  as  sometime  in  the  beginning  of  the 
church,  he  did  not  only  suffer  all  the  idolatries  and  false  religions 
of  the  whole  world  to  be  quiet  and  untouched,  but  also  mightily 
maintained,  defended,  and  nourished  the  same.     But  the  church 


128  PREFACE. 

and  religion  of  Christ  alone  he  vexed  on  every  side.  After  this 
permitting  peace  and  quietness  to  many  heretics,  he  troubled 
only  the  catholic  doctrine.  Even  so  likewise  at  this  day  he  hath 
no  other  business  in  hand  but  this  only,  (as  his  own,  and  always 
proper  unto  himself,)  to  persecute  and  vex  our  Saviour  Christ, 
which  is  our  perfect  righteousness,  "without  any  of  our  works:" 
as  it  is  written  of  him,  (Gen.  iii.  1 5,)  "Thou  shalt  bruise  his  heel." 

But  I  do  not  set  forth  these  my  meditations  so  much  against 
these  men,  as  "for  my  brethren,"  which  will  either  show  them- 
selves thankful  in  the  Lord  for  this  my  travail,  or  else  will  pardon 
this  my  weakness  and  temerity.  But  of  the  wicked  I  would  not 
in  any  wise  they  should  be  liked  or  allowed ;  but  rather  that 
thereby  both  they  and  their  god  might  be  the  more  vexed,  seeing 
with  my  great  travail  they  are  set  forth  only  for  such  as  St.  Paul 
writeth  this  epistle  unto  ;  that  is  to  say,  "  the  troubled,  afflicted, 
vexed,  tempted,  (for  they  only  understand  these  things,)  and 
miserable  Galatians  in  the  faith."  Whoso  are  not  such,  let 
them  hear  the  Papists,  monks,  Anabaptists,  and  such  other  mas- 
ters of  profound  wisdom  and  of  their  own  religion,  and  let  them 
stoutly  contemn  our  doctrine  and  our  doings.  For  at  this  day 
the  Papists  and  Anabaptists  conspire  together  against  the  church 
in  this  one  point,  (though  they  dissemble  in  words,)  that  the 
work  of  God  dependeth  upon  the  worthiness  of  the  person.  For 
thus  do  the  Anabaptists  teach,  that  baptism  is  nothing  except  the 
person  do  believe.  Out  of  this  principle  must  needs  follow,  that 
all  the  works  of  God  be  nothing,  if  the  man  be  nothing.  But 
baptism  is  the  work  of  God,  and  yet  an  evil  man  maketh  it  not 
to  be  the  work  of  God.  Moreover,  hereof  it  must  follow,  that 
matrimony,  authority,  liberty,  and  bondage,  are  the  works  of 
God  :  but  because  men  are  evil,  therefore  they  are  not  the  works 
of  God.  Wicked  men  have  the  sun,  the  moon,  the  earth,  the 
water,  the  air,  and  all  other  creatures  which  are  subject  unto 
man ;  but  because  they  be  wicked  and  not  godly,  therefore  the 
sun  is  not  the  sun,  the  moon,  the  earth,  the  water,  are  not  that 
which  they  are.  The  Anabaptists  themselves  had  bodies  and 
souls  before  they  were  re-baptized  ;  but  because  they  were  not 
godly,  therefore  they  had  not  true  bodies  and  true  souls.  Also 
their  parents  were  not  lawfully  married  (as  they  grant  them- 
selves) because  they  were  not  re-baptized ;  therefore  the  Ana- 
baptists themselves  are  all  bastards,  and  their  parents  were  all 
adulterers  and  whoremongers,  and  yet  do  they  inherit  their 
parents'  lands  and  goods,  although  they  grant  themselves  to  be 
bastards,  and  unlawful  heirs.  "Who  seeth  not  here,  in  the 
Anabaptists,  men  not  possessed  with  devils,  but  even  devils 
themselves  possessed  with  worse  devils  ?" 

The  Papists  in  like  manner,  until  this  day,  do  stand  upon  works 
and  the  worthiness  of  man,  contrary  to  grace,  and  so  (in  words 


PREFACE.  129 

at  least)  do  strongly  assist  their  brethren,  the  Anabaptists.  For 
these  foxes  are  tied  togetlier  by  the  tails,  although  by  their  heads 
they  seem  to  be  contrary.  For  outwardly  they  pretend  to  be 
their  great  enenriies,  whereas  inwardly,  notwithstanding,  they 
think,  teach,  and  defend,  indeed,  all  one  thing  against  our  Sa- 
viour Christ,  who  is  our  only  righteousness.  Let  him,  therefore, 
that  can,  hold  fast  this  one  article,  and  let  us  suffer  the  rest,  which 
have  made  shipwreck  thereof,  to  be  carried  whither  the  sea  and 
winds  shall  drive  them,  until  either  they  return  to  the  ship,  or 
swim  to  the  shore. 

The  conclusion  and  end  of  this  complaint  is,  to  hope  for  no 
quietness  or  end  of  complaint,  so  long  as  Christ  and  Belial  do 
not  agree.  "  One  generation  passeth,  and  another  coraeth." 
Eccles.  i.  4.  If  one  heresy  die,  by  and  by  another  springeth 
up ;  for  the  devil  doth  neither  slumber  nor  sleep.  I  myself, 
which  (although  I  be  nothing)  have  been  now  in  the  ministry  of 
Christ  about  twenty  years,  can  truly  witness  that  I  have  been 
assailed  with  more  than  twenty  sects,  of  the  which  some  are 
already  destroyed ;  other  some  (as  the  parts  and  members  of 
worms  and  bees  that  are  cut  asunder)  do  yet  pant  for  life.  But 
Satan,  the  god  of  all  dissension,  stirreth  up  daily  new  sects,  and 
last  of  all  (which  of  all  other  I  should  never  have  foreseen  or 
once  suspected)  he  hath  raised  up  a  sect  of  such  as  teach  thali 
the  Ten  Commandments  ought  to  be  taken  out  of  the  church, 
and  that  men  should  not  be  terrified  with  the  law,  but  gently  ex- 
horted by  the  preaching  of  the  grace  of  Christ,  that  the  saying 
of  the  prophet  Micah  might  be  fulfilled,  "Let  no  man  strive  nor 
reprove  another,"  (Hosea  iv.  4;)  "They  shall  not  prophesy  to 
them."  Micah  ii.  6.  As  though  we  were  ignorant,  or  had  never 
been  taught  that  afflicted  and  broken  spirits  must  be  comforted 
by  Christ ;  but  the  hard-hearted  Pharisees,  unto  whom  the  grace 
of  God  is  preached  in  vain,  must  be  terrified  with  the  law.  And 
they  themselves  also  are  forced  to  devise  and  imagine  certain 
revelations  of  God's  wrath  against  the  wicked  and  unbelievers. 
As  though  the  law  were  or  could  be  any  thing  else  but  a  reveal- 
ing of  God's  wrath  against  impiety.  Such  is  the  blindness  and 
presumption  of  these  frantic  heads,  which  even  by  their  own 
judgment  do  condemn  themselves.  Wherefore  it  behoveth  the 
ministers  of  God's  word  to  be  surely  persuaded,  (if  they  will  be 
accounted  faithful  and  wise,  in  the  day  of  Christ,)  that  the  word 
of  St.  Paul  is  not  spoken  in  vain,  or  prophesied  of  a  matter  of 
no  importance :  to  wit,  "  There  must  be  also  heresies  among 
you,  that  they  which  are  approved  may  be  made  manifest.'* 
1  Cor.  xi.  19.  Yea,  I  say,  let  the  minister  of  Christ  know,  that 
so  long  as  he  teacheth  Christ  purely,  they  shall  not  be  wanting 
perverse  spirits,  yea,  even  of  our  own,  and  among  ourselves,, 
which  shall  seek,  by  all  means  possible,  to  trouble  the  church  of 
17 


130  PREFACE. 

Christ.  And  herewithal  let  him  comfort  himself,  that  there  is 
"no  peace  between  Christ  and  Belial,  or  between  the  seed  of  the 
serpent  and  the  seed  of  the  woman.'*  2  Cor.  vi.  15.  Gen.  iii.  15. 
Yea,  let  him  rejoice  in  the  troubles  which  he  suffereth  by  these 
sects  and  seditious  spirits,  continually  springing  up  one  after 
another.  For  this  is  our  rejoicing,  "even  the  testimony  of  our 
conscience,"  (2  Cor.  i.  12,)  that  we  be  found  standing  and  fighting 
in  the  behalf  of  the  seed  of  the  woman  against  the  seed  of  the 
serpent.  Let  him  bite  us  by  the  heel,  and  spare  not.  We  again 
will  not  cease  to  crush  his  head,  by  the  grace  and  help  of  Christ, 
the  principal  bruiser  thereof,  who  is  blessed  forever. 


After  M.  Luther  had  once  publicly  expounded  this  Epistle, 
he  took  in  hand  to  interpret  the  same  again,  in  such  sort  as 
in  this  'Treatise  hereafter  doth  ensue  ;  the  cause  whereof  he 
doth  declare  in  these  few  words  following : — 

I  HAVE  taken  in  hand,  in  the  name  of  the  Lord,  yet  once 
again  to  expound  this  Epistle  of  St.  Paul  to  the  Galatians ;  not 
because  I  do  desire  to  teach  new  things,  or  such  as  ye  have  not 
heard  before,  especially  since  that,  by  the  grace  of  Christ,  Paul 
is  now  thoroughly  known  unto  you ;  but  for  that  (as  I  have  often 
forewarned  you)  this  we  have  to  fear  as  the  greatest  and  nearest 
danger,  lest  Satan  take  from  us  this  doctrine  of  faith,  and  bring 
into  the  church  again  the  doctrine  of  works  and  men's  traditions. 
Wherefore  it  is  very  necessary  that  this  doctrine  be  kept  in  con- 
tinual practice  and  public  exercise,  both  of  reading  and  hearing. 
And  although  it  be  never  so  well  known,  never  so  exactly  learn- 
ed, yet  the  devil,  who  continually  rangeth  about,  seeking  to  de- 
vour us,  is  not  dead.  Likewise  our  flesh  and  old  man  is  yet 
alive.  Besides  this,  all 'kinds  of  temptations  do  vex  and  oppress 
us  on  every  side  ;  wherefore,  this  doctrine  can  never  be  taught, 
urged,  and  repeated  enough.  If  this  doctrine  be  lost,  then  is 
also  the  doctrine  of  truth,  life,  and  salvation,  lost  and  gone.  If 
this  doctrine  flourish,  then  all  good  things  flourish  ;  religion,  the 
true  service  of  God,  the  glory  of  God,  the  right  knowledge  of  all 
things  which  are  necessary'for  a  Christian  man  to  know.  Be- 
cause, therefore,  we  would  be  occupied  and  not  idle,  we  will 
there  begin  now  where  we  made  an  end,  according  to  the  saying 
of  the  son  of  Sirach  :  "  When  a  man  hath  done  what  he  can,  he 
must  begin  again." 


THE  ARGUMENT 


EPISTLE  OF  ST.  PAUL  TO  THE  GALATIANS. 


First  of  all  it  behoveth  that  we  speak  of  the  argument  of 
this  epistle  ;  that  is  to  say,  what  matter  St.  Paul  here  chiefly 
treateth  of.     The  argument,  therefore,  is  this  : — 

St.  Paul  goeth  about  to  establish  the  doctrine  of  faith,  grace, 
forgiveness  of  sins,  or  Christian  righteousness,  to  the  end  that 
we  may  have  a  perfect  knowledge  and  difterence  between 
Christian  righteousness  and  all  other  kinds  of  righteousness. 
For  there  be  divers  sorts  of  righteousness.  There  is  a  political 
or  civil  righteousness,  which  emperors,  princes  of  the  world, 
philosophers  and  lawyers  deal  withal.  There  is  also  a  ceremo- 
nial righteousness,  which  the  traditions  of  men  do  teach.  This 
righteousness  parents  and  schoolmasters  may  teach  without  dan- 
ger, because  they  do  not  attribute  unto  it  any  power  to  satisfy 
for  sin,  to  please  God,  or  to  deserve  grace  ;  but  they  teach  such 
ceremonies  as  are  only  necessary  for  the  correction  of  manners, 
and  certain  observations  concerning  this  life.  Besides  these, 
there  is  another  righteousness,  called  the  righteousness  of  the 
law,  or  of  the  ten  commandments,  which  Moses  teacheth.  This 
do  we  also  teach,  after  the  doctrine  of  faith. 

There  is  yet  another  righteousness  which  is  above  all  these  ; 
to  wit,  "  The  righteousness  of  faith,  or  Christian  righteousness," 
the  which  we  must  diligently  discern  from  the  other  afore-re- 
hearsed ;  for  they  are  quite  contrary  to  this  righteousness,  both 
because  they  flow  out  of  the  laws  of  emperors,  the  traditions  of 
the  pope,  and  the  commandments  of  God;  and  also  because  they 
consist  in  our  works,  and  may  be  wrought  of  us  either  by  our 
pure  natural  strength,  (as  the  Papists  term  it,)  or  else  by  the  gift 
of  God.  For  these  kinds  of  righteousness  are  also  of  the  gift  of 
God,  like  as  other  good  things  are  which  we  do  enjoy. 

But  this  most  excellent  righteousness,  of  faith,  I  mean,  (which 
God  through  Christ,  without  works,  imputeth  unto  us,)  is  neither 
political  nor  ceremonial,  nor  the  righteousness  of  God's  law,  nor 
consisteth  in  works,  but  is  clean  contrary :  that  is  to  say,  a  mere 
passive  righteousness,  as  the  others  above  are  active.     For  m 

131 


132  ARGUMENT  OF   THE   EPISTLE  OF 

this  we  work  nothing,  we  render  nothing  unto  God,  but  only  we 
receive  and  suffer  another  to  work  in  us^  that  is  to  say,  God. 
Therefore  it  seemeth  good  unto  me  to  call  this  righteousness  of 
faith,  or  Christian  righteousness,  the  passive  righteousness. 

This  is  a  righteousness  hidden  in  a  mystery,  which  the  world 
doth  not  know,  yea,  Christians  themselves  do  not  thoroughly  un- 
derstand it,  and  can  hardly  take  hold  of  it  in  their  temptations. 
Therefore  it  must  be  diligently  taught  and  continually  practised. 
And  whoso  doth  not  understand  or  apprehend  this  righteousness, 
in  afflictions  and  terrors  of  conscience,  must  needs  be  overthrown. 
For  there  is  no  comfort  of  conscience  so  firm  and  so  sure,  as  this 
passive  righteousness  is. 

But  man's  weakness  and  misery  is  so  great,  that  in  the  terrors 
of  conscience  and  danger  of  death,  we  behold  nothing  else  but 
our  works,  our  worthiness,  and  the  law ;  which  when  it  showeth 
unto  us  our  sin,  by  and  by  our  evil  life  past  cometh  to  remem- 
brance. Then  the  poor  sinner  with  great  anguish  of  spirit 
groaneth,  and  thus  thinketh  with  himself:  "Alas!  how  despe- 
rately have  I  lived !  would  to  God  I  might  live  longer ;  then 
would  I  amend  my  life."  Thus  man's  reason  cannot  restrain 
itself  from  the  sight  and  beholding  of  this  active  or  working 
righteousness,  that  is  to  say,  her  own  righteousness  ;  nor  lift  up 
her  eyes  to  the  beholding  of  the  passive  or  Christian  righteous- 
ness, but  resteth  altogether  in  the  active  righteousness ;  so  deeply 
is  this  evil  rooted  in  us. 

On  the  other  side,  Satan,  abusing  the  infirmity  of  our  nature, 
doth  increase  and  aggravate  these  cogitations  in  us.  Then  can 
it  not  be  but  that  the  poor  conscience  must  be  more  grievously 
troubled,  terrified,  and  confounded.  For  it  is  impossible  that  the 
mind  of  man  itself  should  conceive  any  comfort,  or  look  up  unto 
grace  only  in  the  feeling  and  horror  of  sin,  or  constantly  reject 
all  disputing  and  reasoning  about  works.  For  this  is  far  above 
man's  strength  and  capacity,  yea,  and  above  the  law  of  God 
also.  True  "it  is,  that  of  all  things  in  the  world,  the  law  is  most 
excellent ;  yet  it  is  not  able  to  quiet  a  troubled  conscience,  but 
increaseth  terrors,  and  driveth  it  to  desperation.  "  That  sin  by 
the  commandment  might  become  exceeding  sinful,"  Rom.  vii.  13. 

Wherefore  the  afflicted  and  troubled  conscience  hath  no  re- 
medy against  desperation  and  eternal  death,  unless  it  take  hold 
6f  the  forgiveness  of  sins  by  grace,  freely  offered  in  Christ  Jesus, 
that  is  to  say,  this  "  passive  faith,  or  Christian  righteousness  :" 
which,  if  it  can  apprehend,  then  may  it  be  at  quiet,  and  boldly 
say;  I  seek  not  this  active  or  working  righteousness  ;  although  I 
know  that  I  ought  to  have  it,  and  also  to  fulfil  it.  But  be  it  so 
that  I  had  it,  and  did  fulfil  it  indeed,  yet  notwithstanding  I  can- 
not trust  unto  it,  neither  dare  I  set  it  against  the  judgment  of 
God.     Thus  I  abandon  myself  from  ail  active  righteousness, 


ST.  PAUL  TO  THE   GA.LATIANS.  133 

both  of  mine  own  and  of  God's  law,  and  embrace  only  that  pas- 
sive righteousness,  which  is  the  righteousness  of  grace,  mercy, 
and  forgiveness  of  sins.  Briefly,  I  rest  only  upon  that  righteous- 
ness, which  is  the  righteousness  of  Christ  and  of  the  Holy 
Ghost. 

Like  as  the  earth  engendereth  not  rain,  nor  is  able  by  her  own 
strength,  labour,  and  travail  to  procure  the  same,  but  receiveth 
it  of  the  mere  gift  of  God  from  above,  so  this  heavenly  right- 
eousness is  given  us  of  God,  without  our  works  or  deservings. 
Look,  then,  how  much  the  earth  of  itself  is  able  to  do  in  getting 
and  procuring  to  itself  seasonable  showers  of  rain  to  make  it 
fruitful ;  even  so  much,  and  no  more,  are  we  able  to  do  by  our 
strength  and  works  in  winning  this  heavenly  and  eternal  right- 
eousness ;  and  therefore  shall  never  be  able  to  attain  unto  it,  un- 
less God  himself,  by  mere  imputation,  and  by  his  unspeakable 
gift,  do  bestow  it  upon  us.  The  greatest  knowledge,  then,  and 
the  greatest  wisdom  of  Christians  is,  not  to  know  the  law,  to  be 
ignorant  of  works,  and  of  the  whole  active  righteousness,  espe- 
cially when  the  conscience  wrestleth  with  the  judgment  of  God. 
Like  as  on  the  contrary,  amongst  those  which  are  not  of  the 
number  of  God's  people,  the  greatest  point  of  wisdom  is,  to  know 
and  earnestly  to  urge  the  law  and  the  active  righteousness. 

But  it  is  a  thing  very  strange  and  unknown  to  the  world,  to 
teach  Christians  to  learn  to  be  ignorant  of  the  law,  and  so  to  live 
before  God,  as  if  there  were  no  law  :  notwithstanding,  except 
thou  be  ignorant  of  the  law,  and  be  assuredly  persuaded  in  thine 
heart  that  there  is  now  no  law  nor  wrath  of  God,  but  altogether 
grace  and  mercy  for  Christ's  sake,  thou  canst  not  be  saved  ;  for 
by  the  law  cometh  the  knowledge  of  sin.  Contrariwise,  works 
and  the  keeping  of  the  law  must  be  so  straitly  required  in  the 
world,  as  if  there  were  no  promise  or  grace ;  and  that  because 
of  the  stubborn,  proud,  and  hard-hearted,  before  whose  eyes 
nothing  must  be  set  but  the  law,  that  they  may  be  terrified  and 
humbled.  For  the  law  is  given  to  terrify  and  kill  such,  and  to 
exercise  the  old  man,  and  both  the  word  of  grace  and  of  wrath 
must  be  rightly  divided,  according  to  the  apostle.   2  Tim.  ii. 

Here  is  then  required  a  wise  and  faithful  disposer  of  the  word 
of  God,  which  can  so  moderate  the  law,  that  it  may  be  kept 
within  his  bounds.  He  that  teacheth  that  men  are  justified  be- 
fore God  by  the  observation  of  the  law,  passeth  the  bounds  of 
the  law,  and  confoundeth  these  two  kinds  of  righteousness,  ac- 
tive and  passive,  and  is  but  an  ill  logician,  for  he  doth  not  rightly 
divide.  Contrariwise,  he  that  setteth  forth  the  law  and  works  to 
the  old  man,  and  the  promise  and  forgiveness  of  sins  and  God's 
mercy  to  the  new  man,  divideth  the  word  well.  For  the  flesh, 
or  the  old  man,  must  be  coupled  with  the  law  and  works  ;  the 
spirit,  or  new  man,  must  be  joined  with  the  promise  of  God  and 


4b4  argument  of  the  epistle  of 

his  mercy.  Wherefore,  when  I  see  a  man  that  is  bruised  enough 
already,  oppressed  with  the  law,  terrified  with  sin,  and  thirsting 
for  comfort,  it  is  time  that  I  should  remove  out  of  his  sight  the 
law  and  active  righteousness,  and  that  I  should  set  before  him, 
by  the  gospel,  the  Christian  and  passive  righteousness,  which, 
excluding  Moses  with  his  law,  olfereth  the  promise  made  in 
Christ,  who  came  for  the  afflicted  and  for  sinners.  Here  is  man 
raised  up  again,  and  conceiveth  the  good  hope,  neither  is  he  any 
longer  under  the  law,  but  under  grace.  How  not  under  the  law  ? 
According  to  the  new  man,  to  whom  the  law  doth  not  appertain. 
For  the  Taw  hath  his  bounds  unto  Christ,  as  Paul  saith  after- 
wards :  "  For  Christ  is  the  end  of  the  law,"  (Rom.  x.  4,)  who 
being  come,  Moses  ceaseth  with  his  law,  circumcision,  the  sacri- 
fices, the  sabbaths,  yea,  and  all  the  prophets. 

This  is  our  divinity,  whereby  we  teach  how  to  put  a  differ- 
ence between  these  two  kinds  of  righteousness,  active  and  pas- 
sive, to  the  end  that  manners  and  faith,  works  and  grace,  policy 
and  religion,  should  not  be  confounded,  or  taken  the  one  for  the 
other.  Both  are  necessary ;  but  both  must  be  kept  within  their 
bounds ;  Christian  righteousness  appertaineth  to  the  new  man, 
and  the  righteousness  of  the  law  appertaineth  to  the  old  man, 
which  is  born  of  flesh  and  blood.  Upon  this  old  man,  as  upon 
an  ass,  there  must  be  laid  a  burden  that  may  press  him  down, 
and  he  must  not  enjoy  the  freedom  of  the  spirit  of  grace,  except 
he  first  put  upon  him  the  new  man,  by  faith  in  Christ,  (which 
notwithstanding  is  not  fully  done  in  this  life,)  then  may  he  enjoy 
the  kingdom  and  inestimable  gift  of  grace. 

This  I  say,  to  the  end  that  no  man  should  think  we  reject  or 
forbid  good  works,  as  the  Papists  do  most  falsely  slander  us,  nei 
ther  understanding  what  they  themselves  say,  or  what  we  teach. 
They  know  nothing  but  the  righteousness  of  the  law,  and  yet 
they  will  judge  of  that  doctrine  which  is  far  above  the  law,  of 
which  it  is  impossible  that  the  carnal  man  should  be  able  to 
judge.  Therefore  they  must  needs  be  offended,  for  they  can  see 
iio  higher  than  the  law.  Whatsoever,  then,  is  above  the  law,  is 
to  them  a  great  offence.  But  we  imagine,  as  it  were,  two  worlds, 
the  one  heavenly  and  the  other  earthly.  In  these  we  place  these 
two  kinds  of  righteousness,  being  separate  the  one  far  from  the 
other.  The  righteousness  of  the  law  is  earthly,  and  hath  to  do 
with  earthly  things,  and  by  it  we  do  good  works.  But  as  the 
earth  bringeth  not  forth  fruit  except  first  it  be  watered  and  made 
fruitful  from  above ;  even  so  by  the  righteousness  of  the  law,  in 
doing  many  things  we  do  nothing,  and  in  fulfilling  of  the  law 
we  fulfil  it  not,  except  first,  without  any  merit  or  work  of  ours, 
we  be  made  righteous  by  the  Christian  righteousness,  which 
nothing  appertaineth  to  the  righteousness  of  the  law,  or  to  the 
arthly  and  active  righteousness.     But  this  righteousness  is  hea- 


ST.    PAUL   TO  THE   GALATIANS.  135 

venly,  which  (as  is  said)  we  have  not  of  ourselves,  but  receive 
it  from  heaven ;  which  we  work  not,  but  which  by  grace  is 
wrought  in  us,  and  apprehended  by  faith ;  whereby  we  mount 
up  above  all  laws  and  works.  Wherefore,  like  as  we  have 
borne  (as  St.  Paul  saith)  the  image  of  the  earthly  Adam,  so  let 
us  bear  the  image  of  the  heavenly,  which  is  the  new  man  in  a 
new  world,  where  is  no  law,  no  sin,  no  remorse  or  sting  of  con- 
science, no  death,  but  perfect  joy,  righteousness,  grace,  peace, 
salvation  and  glory. 

Why,  do  we  then  nothing  ?  do  we  work  nothing  for  the  ob- 
taining of  this  righteousness }  I  answer,  Nothing  at  all.  For 
this  is  perfect  righteousness,  "  to  do  nothing,  to  hear  nothing,  to 
know  nothing  of  the  law,  or  of  works,"  but  to  know  and  believe 
this  only,  that  Christ  is  gone  to  the  Father,  and  is  not  now  seen  ; 
that  he  sitteth  in  heaven  at  the  right  hand  of  his  Father,  not  as 
a  judge,  but  made  unto  us,  of  God,  wisdom,  righteousness,  holi- 
ness, and  redemption ;  briefly,  that  he  is  our  high  priest  entreat- 
ing for  us,  and  reigning  over  us  and  in  us  by  grace.  In  this 
heavenly  righteousness  sin  can  have  no  place,  for  there  is  no 
law  ;  and  where  no  law  is,  there  can  be  no  transgression.  Rom. 
iv.  15. 

Seeing,  then,  that  sin  hath  here  no  place,  there  can  be  no  an- 
guish of  conscience,  no  fear,  no  heaviness.  Therefore  St.  John 
saith,  (1  John  v.  18,)  "  He  that  is  born  of  God  cannot  sin."  But 
if  there  be  any  fear  or  grief  of  conscience,  it  is  a  token  that  this 
righteousness  is  withdrawn,  that  grace  is  hidden,  and  that  Christ 
is  darkened  and  out  of  sight.  But  where  Christ  is  truly  seen 
indeed,  there  must  needs  be  full  and  perfect  joy  in  the  Lord,  with 
peace  of  conscience,  which  most  certainly  thus  ihinketh  :  "  Al- 
though I  am  a  sinner  by  the  law,  and  under  condemnation  of  the 
law,  yet  I  despair  not,  yet  I  die  not,  because  Christ  liveth,  who 
is  both  my  righteousness  and  my  everlasting  life."  In  that 
righteousness  and  life  I  have  no  sin,  no  fear,  no  sting  of  con- 
science, no  care  of  death.  I  am  indeed  a  sinner,  as  touching 
this  present  Ufe  and  the  righteousness  thereof,  as  the  child  of 
Adam ;  where  the  law  accuseth  me,  death  reigneth  over  me,  and 
at  length  would  devour  me.  Bat  I  have  another  righteousness 
and  life  above  this  life,  which  is  Christ  the  Son  of  God,  who 
knoweth  no  sin  nor  death,  but  is  righteousness  and  life  eternal  : 
by  whom  this  my  body,  being  dead  and  brought  into  dust,  shall 
be  raised  up  again,  and  delivered  from  the  bondage  of  the  law 
and  sin,  and  shall  be  sanctified  together  with  the  spirit. 

So  both  these  continue  whilst  we  here  live.  The  flesh  is  ac- 
cused, exercised  with  temptations,  oppressed  with  heaviness  and 
sorrow,  bruised  by  his  active  righteousness  of  the  law  ;  but  the 
spirit  reigneth,  rejoiceth,  and  is  saved  by  this  passive  and 
Christian  righteousness,  because  it  knoweth  that  it  hath  a  Lord 


fS^  ARGUMENT  OF  THE   EPISTLE  OF 

in  heaven,  at  the  right  hand  of  his  Father,  who  hath  abolished 
the  law,  sin,  death,  and  hath  trodden  under  his  feet  all  evils,  led 
them  captive,  and  triumphed  over  them  in  himself.   Col.  ii.  15. 

St.  Paul  therefore,  in  this  epistle,  goeth  about  diligently  to  in- 
struct us,  to  comfort  us,  to  hold  us  in  the  perfect  knowledge  of  this 
most  Christian  and  excellent  righteousness.  For  if  the  article 
of  justification  be  once  lost,  then  is  all  true  Christian  doctrine 
lost.  And  as  many  as  are  in  the  world  that  hold  not  this  doc- 
trine, are  either  Jews,  Turks,  Papists,  or  heretics.  For  between 
the  "  righteousness  of  the  law,''  and  "  Christian  righteousness," 
there  is  no  mean.  He  then  that  strayeth  from  this  "  Christian 
righteousness,"  must  needs  fall  iiito  the  "  righteousness  of  the 
law  ;"  that  is  to  say,  "  when  he  hath  lost  Christ,  he  must  fall  into 
the  confidence  of  his  own  works." 

Therefore  do  we  so  earnestly  set  forth,  and  so  often  repeat  this 
doctrine  of  "  faith,"  or  "Christian  righteousness,"  that  by  this 
means  it  may  be  kept  in  continual  exercise,  and  may  be  plainly 
discerned  from  the  "  active  righteousness  of  the  law."  Other 
wise  we  shall  never  be  able  to  hold  the  true  divinit/,  (for  by  this 
only  doctrine  the  church  is  built,  and  in  this  it  consisteth :)  but 
by  and  by  we  shall  either  become  canonists,  observers  of  cere- 
monies, "  observers  of  the  law,  or  Papists,  and  Christ  so  dark- 
ened, that  none  in  the  church  shall  be  either  rightly  taught  or 
comforted."  Wherefore,  if  we  will  be  teachers  and  leaders  of 
others,  it  behovcth  us  to  have  great  care  of  these  matters,  and 
to  mark  well  this  distinction  between  the  righteousness  of  the 
law  and  the  righteousness  of  Christ.  And  this  distinction  is  easy 
to  be  uttered  in  words ;  but  in  use  and  experience  it  is  very  hard, 
although  it  be  never  so  diligently  exercised  and  practised ;  for 
that  in  the  hour  of  death,  or  in  other  agonies  of  the  conscience, 
these  two  sorts  of  righteousness  do  encounter  more  near  together 
than  thou  wouldst  wish  or  desire.  "  Wherefore  I  do  admonish 
you,  especially  such  as  shall  become  instrncters  and  guiders  of 
consciences,  and  also  every  one  apart,  that  ye  exercise  yourselves 
continually  by  study,  by  reading,  by  meditation  of  the  word,  and 
by  prayer,  that  in  the  time  of  temptation  ye  may  be  able  to  in- 
struct and  comfort  both  your  own  consciences  and  others,  and  to 
bring  them  from  the  law  to  grace,  from  active  and  working 
righteousness,  to  the  passive  and  received  righteousness  ;"  and, 
to  conclude,  "  from  Moses  to  Christ."  For  the  devil  is  wont  in 
affliction,  and  in  the  conflict  of  conscience,  by  the  law  to  make  us 
afraid,  and  to  lay  against  us  the  guilt  of  sin,  our  wicked  life  past, 
the  wrath  and  judgment  of  God,  hell,  and  eternal  death,  that  by 
this  means  he  may  drive  us  to  desperation,  make  us  bond-slaves 
to  himself,  and  pluck  us  from  Christ.  Furthermore,  he  is  wont 
to  t.et  against  us  those  places  of  the  gospel,  wherein  Christ  him- 
self rcquircth  works  of  us,  and  with  plain  words  threateneth 


ST.   PAUL   TO  THE   GALATIANS.  137 

damnation  to  those  who  do  them  not.  Now,  if  here  we  be  not 
able  to  judge  between  these  two  kinds  of  righteousness  ;  if  we 
take  not  hold  of  Christ  by  faith,  sitting  at  the  right  hand  of  God, 
(Heb.  vii.  25,)  who  maketh  intercession  unto  the  Father  for  us 
wretched  sinners,  then  are  we  under  the  law  and  not  under  grace, 
and  Christ  is  no  more  a  Saviour,  but  a  lawgiver  ;  so  that  now 
there  remaineth  no  more  salvation,  but  a  certain  desperation  and 
everlasting  death,  except  repentance  follow. 

Let  us  then  diligently  learn  to  judge  between  these  two  kinds 
of  righteousness,  that  we  may  know  how  far  we  ought  to  obey 
the  law.  Now,  we  have  said  before,  that  the  law  in  a  Christian 
ought  not  to  pass  his  bomids,  but  ought  to  have  dominion  only 
over  the  flesh,  which  is  in  subjection  unto  it,  and  remaineth  under 
the  same.  When  it  is  thus,  the  law  is  kept  within  his  bounds. 
But  if  it  shall  presume  to  creep  into  thy  conscience,  and  there 
seek  to  reign,  see  thou  play  the  cunning  logician,  and  make  the 
true  division.  Give  no  more  to  the  law  than  is  convenient,  but 
say  thou  :  "  0  law,  thou  wouldst  climb  up  into  the  kingdom  of 
my  conscience,  and  there  reign  and  reprove  it  of  sin,  and  wouldst 
take  from  me  the  joy  of  my  heart,  which  I  have  by  faith  in 
Christ,  and  drive  me  to  desperation,  that  I  might  be  without  all 
hope,  and  utterly  perish."  This  thou  dost  besides  thine  office  ; 
keep  thyself  within  thy  bounds,  and  exercise  thy  power  upon  the 
flesh,  but  touch  not  my  conscience ;  for  I  am  baptized,  and  by 
the  gospel  am  called  to  the  partaking  of  righteousness  and  of 
everlasting  life,  to  the  kingdom  of  Christ,  wherein  my  conscience 
is  at  rest,  where  no  law  is,  but  altogether  forgiveness  of  sins, 
peace,  quietness,  joy,  health,  and  everlasting  life.  Trouble  me 
not  in  these  matters,  for  I  will  not  suffer  thee,  so  intolerable  a 
tyrant  and  cruel  tormentor,  to  reign  in  my  conscience,  for  it  is  the 
seat  and  temple  of  Christ,  the  Son  of  God,  (1  Cor.  vi.  19,)  who 
is  the  king  of  righteousness  and  peace,  and  my  most  sweet 
saviour  and  mediator :  he  shall  keep  my  conscience  joyful  and 
quiet  in  the  sound  and  pure  doctrine  of  the  gospel,  and  in  the 
knowledge  of  this  Christian  and  heavenly  righteousness. 

When  I  have  this  righteousness  reigning  in  my  heart,  I  descend 
from  heaven  as  the  rain  maketh  fruitful  the  earth  :  that  is  to  say, 
I  come  forth  into  another  kingdom,  and  I  do  "  good  works,"  how 
and  whensoever  occasion  is  offered.  If  I  be  a  minister  of  the 
word,  I  preach,  I  comfort  the  broken-hearted,  I  administer  the 
sacraments.  If  I  be  a  householder,  I  govern  my  house  and  my 
family,  I  bring  up  my  children  in  the  knowledge  and  fear  of  God. 
If  I  be  a  magistrate,  the  charge  that  is  given  me  from  above,  I 
diligently  execute.  If  I  be  a  servant,  I  do  my  master's  business 
faithfully.  To  conclude,  whatsoever  he  be  that  is  assuredly 
persuaded  that  Christ  is  his  righteousness,  doth  not  only  cheer- 
fully and  gladly  work  well  in  his  vocation,  but  also  subiiiitteth 
IS  M  2 


138     ARGUMENT  OF  THE  EPISTLE  TO  THE   GALATIANS. 

himself  through  love  to  the  magistrates,  and  to  their  laws,  yea, 
though  they  be  severe,  sharp,  and  cruel,  and  (if  necessity  do  so 
require)  to  all  manner  of  burdens,  and  to  all  dangers  of  this  pre- 
sent life,  because  he  knoweth  that  this  is  the  will  of  God,  and 
that  this  obedience  pleaseth  him.  Thus  far  as  concerning  the 
argument  of  this  epistle,  whereof  Paul  entreateth,  taking  occa- 
sion of  false  teachers  who  had  darkened  this  righteousness  of 
faith  among  the  Galatians,  against  whom  he  setteth  himself  in 
defending  and  commending  his  authority  and  office. 


A   COMMENTARY 


ON 


SAINT  PAUL'S 
EPISTLE  TO  THE  GALATIANS. 


CHAPTER  I. 

Verse  1.  Paul,  an  apostle  {not  of  men,  neither  by  man,  but 
by  Jesus  Christ,  and  God  the  Father,  who  raised  him  from 
the  dead.) 

Now  that  we  have  declared  the  argument  and  sum  of  this 
Epistle  to  the  Galatians,  we  think  it  good,  before  we  come  to 
the  matter  itself,  to  show  what  was  the  occasion  St.  Paul  wrote 
this  epistle.  He  had  planted  among  the  Galatians  the  pure  doc- 
trine of  the  gospel,  and  the  righteousness  of  faith ;  but  by  and 
by,  after  his  departure,  there  crept  in  certain  false  teachers,  which 
overthrew  all  that  he  had  planted  and  truly  taught  among  them. 
For  the  devil  cannot  but  furiously  impugn  this  doctrine  with  all 
force  and  subtlety,  neither  can  he  rest  so  long  as  he  seeth  any 
spark  thereof  remaining.  We  also,  for  this  only  cause,  that  we 
preach  the  gospel,  do  suffer  of  the  world,  the  devil,  and  his  minis- 
ters, all  the  mischief  that  they  can  work  against  us,  both  on  the 
right  hand  and  on  the  left. 

For  the  gospel  is  such  a  doctrine  as  teacheth  a  far  higher  matter 
than  is  the  wisdom,  righteousness,  and  religion  of  the  world, 
that  is  to  say,  free  remission  of  sins  through  Christ,  &c.  It  leaveth 
those  things  in  their  degree,  to  be  as  they  are,  and  commendeth 
them  as  the  good  creatures  of  God.  But  the  world  preferreth 
these  creatures  before  the  Creator,  and  moreover,  by  them  would 
put  away  sin,  be  delivered  from  death,  and  deserve  everlasting 
life.  This  doth  the  gospel  condemn.  Contrariwise,  the  world 
cannot  suffer  those  things  to  be  condemned  which  it  most  es- 
teemeth,  and  best  liketh  of;  and  therefore  it  chargeth  the  gospel 
that  it  is  a  seditious  doctrine,  and  full  of  errors ;  that  it  over- 
throweth  commonwealths,  countries,  dominions,  kingdoms,  and 
empires,  and  therefore  offendeth  both  agamst  God  and  the  em- 
peror ;  abolisheth  laws,  corrupteth  good  manners,  and  setteth  all 

139 


140  COMMENTARY   OX   ST.  PAUL's  [ciiAP.  I. 

men  at  liberty  to  do  what  they  list.  Wherefore,  with  just  zeal, 
and  high  service  to  God,  (as  it  would  seem)  it  persecuteth  this 
doctrine,  and  abhorreth  the  teachers  and  professors  thereof,  as 
the  greatest  plague  that  can  be  in  the  whole  earth. 

Moreover,  by  the  preaching  of  this  doctrine,  the  devil  is  over- 
thrown, his  kingdom  destroyed,  the  law,  sin,  and  death,  (where- 
with, as  most  mighty  and  invincible  tyrants,  he  hath  brought  all 
mankind  in  subjection  under  his  dominion)  are  wrested  out  of 
his  hands :  briefly,  his  prisoners  are  translated  out  of  the  king- 
dom of  darkness,  into  the  kingdom  of  Light  and  Liberty.  Should 
the  devil  suffer  all  this  ?  "  Should  not  the  father  of  lies  employ 
all  his  force  and  subtile  policies,  to  darken,  to  corrupt,  and  utterly 
to  root  out  this  doctrine  of  salvation  and  everlasting  life  ?  In- 
deed, St.  Paul  complaineth  in  this,  and  all  other  his  epistles,  that 
even  in  his  time  the  devil  showed  himself  a  cunning  workman 
in  this  business." 

We  thought  good  to  show  here  by  the  way,  that  the  gospel  is 
such  a  doctrine  as  condemneth  all  manner  of  righteousness,  and 
preacheth  the  only  righteousness  of  Christ,  and  to  them  that  em- 
brace the  same,  it  bringeth  peace  of  conscience  and  all  good 
things ;  and  yet,  notwithstanding,  the  world  hateth  and  perse- 
cuteth it  most  bitterly. 

I  have  said  before,  that  the  occasion  why  St.  Paul  wrote  this 
epistle,  was  for  that  by  and  by  after  his  departure,  false  teachers 
had  destroyed  those  things  among  the  Galatians,  which  he  with 
long  and  great  travel  had  built.  And  these  false  apostles  being 
of  the  circumcision  and  sect  of  the  Pharisees,  were  men  of  great 
estimation  and  authority,  who  bragged  among  the  people  that 
they  were  of  that  holy  and  chosen  stock  of  the  Jews,  (John  viii. 
Rom.  iv.  4,  5,- 6,)  that  they  were  Israelites,  of  the  seed  of  Abra- 
ham, that  they  had  the  promises  and  the  fathers ;  and  finally,  that 
they  were  the  ministers  of  Christ,  and  the  apostles'  scholars,  with 
whom  they  had  been  conversant,  and  had  seen  their  miracles, 
and  perhaps  had  also  wrought  some  signs  or  miracles  them- 
selves; for  Christ  witnesseth  (Matt.  vii.  22)  that  the  wicked  also 
do  work  miracles.  Moreover,  these  false  apostles,  by  all  the 
crafty  means  they  could  devise,  defaced  the  authority  of  St.  Paul, 
saying :  "  Why  do  ye  so  highly  esteem  of  Paul  ?  Why  have 
ye  him  in  so  great  reverence  ?  Forsooth,  he  was  but  the  last  of 
all  that  were  converted  unto  Christ.  But  we  arc  the  disciples 
of  the  apostles,  and  were  familiarly  conversant  with  them.  We 
have  seen  Christ  working  miracles,  and  heard  him  preach.  Paul 
came  after  us,  and  is  inferior  unto  us :  and  it  is  not  possible  that 
God  should  suffer  us  to  err  who  are  of  his  holy  people,  the  minis- 
ters of  Christ,  and  have  received  the  Holy  Ghost.  Again,  we 
are  many,  and  Paul  is  but  one,  and  alone,  who  neither  is  conver- 
sant with  the  apostles,  nor  hath  seen  Christ.     Yea,  he  persecnted 


VER.  I.]  EPISTLE   TO   THE   GALATIANS.  141 

the  church  of  Christ  a  great  while.  Would  God  (think  ye)  for 
Paul's  sake  only,  suffer  so  many  churches  to  be  deceived?" 

When  men  having  such  authority  come  into  any  country  or 
city,  by  and  by  the  people  have  them  in  great  admiration,  and 
under  this  colour  of  godliness  and  religion,  they  do  not  only  de- 
ceive the  simple,  but  also  the  learned  ;  yea,  and  those  also  which 
seem  to  be  somewhat  confirmed  in  the  faith,  especially  when 
they  brag  (as  these  did)  that  they  are  the  offspring  of  the  patri- 
archs, the  ministers  of  Christ,  the  apostles'  scholars,  &c.  Even 
so  the  pope  at  this  day,  when  he  hath  no  authority  of  the  Scrip- 
ture to  defend  himself  withal,  useth  this  one  argument  continually 
against  us,  "  the  church,  the  church."  Thinkest  thou  that  God 
is  so  offended,  that,  for  a  few  heretics  of  Luther's  sect,  he  will 
cast  off  his  whole  church  ?  Thinkest  thou  that  he  would  leave 
his  church  in  error  so  many  hundred  years?  And  this  he  mightily 
maintaineth,  "  that  the  chiu'ch  can  never  be  overthrown."  Now, 
like  as  many  are  moved  with  this  argument  at  this  day,  so,  in 
Paul's  time,  these  false  apostles,  through  great  bragging,  and 
setting  forth  of  their  own  praises,  blinded  the  eyes  of  the  Gala- 
tians,  so  that  Paul  lost  his  authority  among  them,  and  his  doc- 
trine was  brought  in  suspicion. 

Against  this  vain  bragging  and  boasting  of  the  false  apostles, 
Paul  with  great  constancy  and  boldness  setteth  his  apostolic 
authority,  highly  commending  his  vocation,  and  defending  his 
ministry.  And  (although  elsewhere  he  never  doth  the  like)  he 
will  not  give  place  to  any,  no,  not  to  the  apostles  themselves, 
much  less  to  any  of  their  scholars.  And  to  abate  tiieir  phari- 
saical  pride  and  shameless  boldness,  he  maketh  mention  of  the 
history  done  at  Antiochia,  where  he  withstood  Peter  himself. 
Besides  this,  not  regarding  the  offence  that  might  arise  thereof, 
he  saith  plainly  in  the  text,  that  he  was  bold  to  accuse  and  re- 
prove Peter  himself,  the  chief  of  the  apostles,  who  had  seen 
Christ,  and  had  been  most  familiarly  conversant  with  him.  I 
am  an  apostle  (saith  he)  and  such  a  one  as  pass  not  what  others 
are  :  yea,  I  was  not  afraid  to  chide  the  very  pillar  of  all  the  rest 
of  the  apostles.  And  to  conclude,  in  the  first  two  chapters,  he 
doth,  in  a  manner,  nothing  else  but  set  out  his  vocation,  his  office, 
and  his  gospel,  affirming,  that  it  was  not  of  men,  and  that  he  had 
not  received  it  by  man,  but  by  the  revelation  of  Jesus  Christ. 
Also,  that  if  he,  yea,  or  an  angel  from  heaven,  should  bring  any 
other  gospel  than  that  which  he  hath  preached,  he  should  be 
holden  accursed. 

THE    CERTAINTY    OF    CALLING. 

But  what  meaneth  Paul  by  this  boasting  ?  I  answer :  This 
common  place  serveth  to  this  end,  that  every  minister  of  God's 
word  should  be  sure  of  his  calling,  that  before  God  and  man  ho 


142f  COMMENTARY  ON   ST.  PAUL's  [chAP.  I. 

may  with  a  bold  conscience  glory  therein,  that  he  preaches  the 
gospel  as  one  that  is  called  and  sent :  even  as  the  ambassador 
of  a  king  glorieth  and  vaunteth  in  this,  that  he  cometh  not  as  a 
private  person,  but  as  the  king's  ambassador ;  and  because  of 
this  dignity,  that  he  is  the  king's  ambassador,  he  is  honoured  and 
set  in  the  highest  place  ;  which  honour  should  not  be  given  unto 
him  if  he  came  as  a  private  person.  Wherefore,  let  the  preacher 
of  the  gospel  be  certain  that  his  calling  is  from  God.  And  it 
is  expedient,  that,  according  to  the  example  of  Paul,  he  should 
magnify  this  his  calling,  to  the  end  that  he  may  win  credit  and 
authority  among  the  people,  like  as  the  king's  ambassador  mag- 
nifieth  his  office  and  calling.  And  thus  to  glory  is  not  vain,  but 
a  kind  of  necessary  kind  of  glorying,  because  he  glorieth  not  in 
himself,  but  in  the  king  which  hath  sent  him,  whose  authority 
he  desireth  to  be  honoured  and  magnified. 

Likewise,  when  Paul  so  highly  commendeth  his  calling,  he 
seeketh  not  his  own  praise,  but  with  a  necessary  and  a  holy  pride 
he  magnifieth  his  ministry;  as  to  the  Romans  (xi.)  he  saith :  For- 
asmuch as  I  am  the  apostle  of  the  Gentiles,  I  will  magnify  mine 
office :  that  is  to  say,  I  will  that  men  receive  me,  not  as  Paul  of 
Tarsus,  but  as  Paul  the  apostle  or  ambassador  of  Jesus  Christ. 
And  this  he  doth  of  necessity,  to  maintain  his  authority,  that  the 
people,  in  hearing  this,  might  be  more  attent  and  willing  to  give 
ear  unto  him.  For  they  hear  not  only  Paul,  but  in  Paul,  Christ 
himself,  and  God  the  Father,  sending  him  out  in  his  message 
Whose  authority  and  majesty,  like  as  men  ought  religiously  to 
honour,  so  ought  they  with  great  reverence  to  receive  and  to 
hear  his  messengers  bringing  his  word  and  message. 

This  is  a  notable  place,  therefore,  wherein  Paul  so  glorieth 
and  boasteth  as  touching  his  vocation,  that  he  despiseth  all  others. 
If  any  man,  after  the  manner  of  the  world,  should  despise  all 
others  in  respect  of  himself,  and  attribute  all  imto  himself  alone, 
he  should  not  only  show  himself  a  very  fool,  but  also  grievously 
offend.  But  this  manner  of  boasting  is  necessary,  and  pertaineth 
not  to  the  glory  of  Paul,  but  to  the  glory  of  God,  whereby  is 
offered  unto  him  the  sacrifices  of  praise  and  thanksgiving.  For 
by  this  boasting,  the  name,  the  grace,  and  the  mercy  of  God,  is 
made  known  unto  the  world.  Thus,  therefore,  he  beginneth  his 
epistle. 

Verse  1.     Paul,  an  apostle,  not  of  men,  <S*c. 

Here,  in  the  very  beginning,  he  toucheth  those  false  teachers 
which  boasted  themselves  to  be  the  disciples  of  the  apostles,  and 
to  be  sent  of  them,  but  despised  Paul,  as  one  that  was  neither 
the  apostles'  scholar,  nor  sent  of  any  to  preach  the  gospel,  but 
came  in  some  other  way,  and  of  his  own  hand  thrust  himself  into 
that  office.     Against  those  Paul  defendeth  his  calling,  saying, 


VER.  I.]  EPISTLE  TO  THE   GALATIANS.  143 

My  calling  seemeth  base  to  your  preachers :  but  whosoever  they 
be  which  are  come  unto  you,  are  sent  either  of  men,  or  by  man : 
that  is  to  say,  they  have  entered  either  of  themselves,  being  not 
called,  or  else  called  by  others.  But  my  calling  is  not  of  men, 
nor  by  man,  but  it  is  above  all  manner  of  calling  that  can  be 
made  by  the  apostles,  "  for  it  is  by  Jesus  Christ,  and  by  God  the 
Father,"  &c. 

Where  he  saith  of  men,  I  mean  such  as  call  and  trust  in  them- 
selves, when  neither  God  nor  man  calleth  or  sendeth  them,  but 
they  run  and  speak  themselves ;  as  at  this  day  certain  fantastical 
spirits  do,  which  either  lurk  in  corners,  and  seek  places  where 
they  may  pour  out  their  poison,  and  come  into  the  public  con- 
gregations, or  else  they  resort  thither,  where  the  gospel  is  planted 
already.  These  I  call  such  as  are  sent  of  men.  But  where  he 
saith,  by  man,  I  understand  such  as  have  a  divine  calling,  but 
yet  by  man  as  by  means.  God  calleth  them  two  manner  of 
ways :  by  means,  and  without  means.  He  calleth  them  to  the 
ministry  of  his  word  at  this  day,  not  immediately  by  himself, 
but  by  other  means ;  that  is  to  say,  by  man.  But  the  apostles 
were  called  immediately  of  Christ  himself,  "  as  the  prophets  in 
the  old  time  were  called  of  God  himself."  Therefore,  when  Paul 
saith,  "  not  of  men,  neither  by  men,"  he  beateth  down  the  false 
apostles;  as  though  he  would  say,  although  those  vipers  brag 
never  so  much,  what  can  they  brag  more  than  that  they  are 
either  come  from  men,  that  is  to  say,  of  themselves  without  any 
calling,  or  by  man,  that  is  to  say,  sent  of  others  ?  I  pass  not 
upon  any  of  these  things,  neither  ought  you  to  regard  them.  As 
for  me,  I  am  called  and  sent  neither  of  men,  nor  by  man,  but 
without  means,  that  is  to  wit,  by  Jesus  Christ  himself,  and  my 
calling  is  like  in  all  points,  the  calling  of  the  apostles,  and  I  am 
indeed  an  apostle.  Paul,  therefore,  handleth  this  place,  of  the 
calling  of  the  apostles,  effectually.  And  elsewhere,  he  sepa- 
rateth  the  degree  of  apostleship  from  others,  as  in  the  first  to  the 
Corinthians,  chap,  xii.,  and  in  the  fourth  to  the  Ephesians,  where 
he  saith,  "  And  God  hath  ordained  some  in  the  church ;  as,  first, 
apostles;  secondly,  prophets;  thirdly,  teachers,"  &c.;  setting 
apostles  in  the  first  place :  so  that  they  be  properly  called  apos- 
tles, "  which  are  sent  immediately  of  God  himself,"  without  any 
other  ordinary  means. 

So  Matthias  was  called  only  of  God,  (Acts  i.  23—25,)  for 
when  the  other  apostles  had  appointed  two,  they  durst  not  choose 
the  one  nor  the  other,  but  they  cast  lots,  and  prayed  that  God 
would  show  which  of  them  he  would  have.  For,  seeing  he 
should  be  an  apostle,  it  behoved  that  he  should  be  called  of 
God.  So  was  Paul  called  to  be  the  apostle  of  the  Gentiles. 
Acts  ix.  15.  Hereof  the  apostles  also  are  called  saints;  for 
they  are  sure  of  their  calling  and  doctrine,  and  liave  continued 


144  COMMENTARY  ON   ST.   PAUL's  [chap.  I. 

faithful  in  their  office,  and  none  of  them  became  a  cast-away 
saving  Judas,  because  tlieir  caUing  is  holy.     Matt.  xxvi.  15. 

This  is  the  first  assault  that  Paul  maketh  against  the  false 
apostles,  which  ran  when  no  man  sent  them.  Calling,  therefore, 
is  not  to  be  despised ;  for  it  is  not  enough  for  a  man  to  have  the 
word  and  pure  doctrine,  but  also  he  must  be  assured  of  his  call- 
ing ;  and  he  that  entereth  without  this  assurance,  entereth  to  no 
other  end  but  to  kill  and  destroy.  For  God  never  prospereth 
the  labour  of  those  that  are  not  called.  "  And  although  they 
teach  some  good  and  profitable  matters,  yet  they  edify  not.  So, 
our  fantastical  spirits  at  this  day  have  the  words  of  faith  in  their 
mouths,  but  yet  they  yield  no  fruit,  but  their  chief  end  and  pur- 
pose is  to  draw  men  to  their  false  and  perverse  opinions."  They 
that  have  a  certain  and  holy  calling, — must  sustain  many  and 
great  conflicts,  as  they  must  do  whose  doctrine  is  pure  and  sound, 
that  they  may  constantly  abide  in  their  lawful  calling,  against 
the  infinite  and  continual  assaults  of  the  devil,  and  rage  of  the 
world.  "  Here,  what  would  he  do  whose  calling  is  uncertain, 
and  doctrine  corrupt  ?" 

This  is  therefore  our  comfort  which  are  in  the  ministry  of  the 
word,  "  that  we  have  an  office  which  is  heavenly  and  holy,"  to 
the  which  we  being  lawfully  called,  do  triumph  against  all  the 
gates  of  hell.  On  the  other  side,  it  is  a  horrible  thing  when  the 
conscience  saith,  "  This  thou  hast  done  without  any  lawful  call- 
ing." Here  such  terror  "  shaketh  a  man's  mind  which  is  not 
called,  that  he  would  wish  he  had  never  heard  the  word  which 
he  teacheth  :"  for,  by  his  disobedience,  he  maketh  all  his  works 
evil,  were  they  never  so  good,  insomuch  '•  that  even  his  greatest 
works  and  labours  become  his  greatest  sins." 

We  see  then,  how  good  and  necessary  this  boasting  and  glori- 
fying of  our  mhiistry  is.  In  times  past,  when  I  was  but  a  young 
divine,  methought  Paul  did  im wisely  in  glorying  so  oft  of  his 
calling,  in  his  epistles  ;  but  I  did  not  understand  his  purpose ; 
for  I  knew  not  that  the  ministry  of  God's  word  was  so  weighty 
a  matter.  I  knew  nothing  of  the  doctrine  of  faith  and  a  true 
conscience  indeed,  "  for  that  there  was  then  no  certainty  taught 
either  in  the  schools  or  churches,  but  all  was  full  of  the  sophistical 
subtleties  of  the  schoolmen ;"  and  therefore  no  man  was  able  to 
understand  the  dignity  and  power  of  this  holy  and  spiritual  boast- 
ing of  the  true  and  lawful  calling,  which  serveth  first  to  the  glory 
of  God,  and  secondly  to  the  advancing  of  our  office,  and  more- 
over, "  to  the  salvation  of  ourselves  and  of  the  people.  For,  by 
this  our  boasting,  we  seek  not  estimation  in  the  world,  or  praise 
among  men,  or  money,  or  pleasures,  or  favour,  of  the  world ; 
but  forasmuch  as  we  be  in  a  divine  calling,  and  in  the  work  of 
God,  and  the  people  have  great  need  to  be  assured  of  our  calling, 
that  they  may  know  our  words  to  be  the  word  of  God,  therefore 


VER.  1.]  EPISTLE   TO   THE   GALATIANS.  145 

we  proudly  vaunt  and  boast  of  it."  It  is  not  then  a  vain,  but  a 
most  holy  pride  against  the  devil  and  the  world,  and  humihty 
before  God. 

Verse  1,     And  by  God  the  Father,  which  hath  raised  him  from 

the  dead. 

Paul  is  so  inflamed  here  with' zeal,  that  he  cannot  tarry  till  he 
come  to  the  matter  itself,  but  forthwith,  in  the  very  title,  he 
bursteth  out  and  uttereth  what  he  hath  in  his  heart.  His  intent 
in  this  epistle  is,  to  treat  of  the  righteousness  that  cometh  by 
faith,  and  to  defend  the  same  :  again,  to  beat  down  the  law,  and 
the  righteousness  that  cometh  by  works.  Of  such  cogitations  he 
is  full,  and  out  of  this  wonderful  and  exceeding  great  abundance 
of  the  excellent  wisdom  and  knowledge  of  Christ  in  his  heart, 
his  mouth  speaketh.  This  flame,  this  great  burning  fire  of  his 
heart,  cannot  be  hid,  nor  sufler  him  to  hold  his  tongue ;  and 
therefore,  he  thought  it  not  enough  to  say,  "that  he  was  an 
apostle  sent  by  Jesus  Christ,"  but  also  added,  "by  God  the 
Father,  which  hath  raised  him  up  from  the  dead." 

But  it  seemeth  here,  that  the  adding  of  these  words,  "And  by 
God  the  Father,"  &c.  is  not  necessary.  But  because  (as  I  said) 
Paul  speaketh  out  of  the  abundance  of  his  heart,  his  mind 
burneth  with  desire  to  set  forth,  even  in  the  very  entry  of  his 
epistle,  the  unsearchable  riches  of  Christ,  and  to  preach  the  right- 
eousness of  God,  "  which  is  called  the  resurrection  of  the  dead." 
Christ  who  liveth,  and  is  risen  again,  speaketh  out  of  him,  and 
moveth  him  thus  to  speak ;  therefore,  not  without  cause,  he 
addeth,  "  that  he  is  also  an  apostle,  by  God  the  Father,  who  hath 
raised  up  Jesus  Christ  from  the  dead."  As  if  he  should  say,  I 
have  to  deal  with  Satan,  and  with  those  vipers,  the  instruments 
of  Satan,  which  go  about  to  spoil  me  of  the  righteousness  of 
Christ,  who  was  raised  up  by  God  the  Father  from  the  dead ;  by 
the  which  alone  we  are  made  righteous,  by  the  which  we  also 
shall  be  raised  up  at  the  last  day  from  death  to  everlasting  life. 
"  But  they  that  in  such  sort  go  about  to  overthrow  the  righteous- 
ness of  Christ,  do  resist  the  Father  and  the  Son,  and  the  work 
of  them  both." 

•  Thus  Paul,  even  at  the  first  entrance,  bursteth  out  into  the 
whole  matter  whereof  he  intreateth  in  this  epistle.  For  (as  I 
said)  he  "  treateth  of  the  resurrection  of  Christ,"  who  rose  again 
to  make  us  righteous,  and  in  so  doing,  he  hath  overcome  the  law, 
sin,  death,  hell,  and  all  evils.  Rom.  iv.  24,  25.  Christ's  victory, 
then,  is  the  overcoming  of  the  law,  of  sin,  our  flesh,  the  world, 
the  devil,  death,  hell,  and  all  evils :  And  this  his  victory  he  hath 
given  unto  us.  "  Although,  then,  that  these  tyrants,  and  these 
enemies  of  ours,  do  accuse  us,  and  make  us  afraid,  yet  can  they 
not  drive  us  to  despair,  nor  condemn  us ;"  for  Christ,  whom  God 
19  N 


146  COMMENTARY  ON  ST.  PAUL'S  [chap.  I. 

the  Father  hath  raised  up  from  the  dead,  "  is  our  righteousness 
and  victory,  (1  Cor.  xv.  57,)  therefore,  thanks  be  to  God,  who 
hath  given  us  the  victory  by  our  Lord  Jesus  Christ."     Amen. 

But  mark  how  fitly,  and  to  the  purpose,  Paul  here  speaketh. 
He  saith  not,  by  God  which  hath  made  heaven  and  earth,  which 
is  Lord  of  angels,  which  commanded  Abraham  to  go  out  of  his 
own  country,  which  sent  Moses  to  Pharaoh  the  king,  which 
brought  Israel  out  of  Egypt,  (as  the  false  apostles  did,  who 
boasted  of  the  God  of  their  fathers,  the  Creator,  Maintainer,  and 
Preserver  of  all  things,  working  wonders  among  his  people  :)  but 
Paul  had  another  thing  in  his  heart,  namely,  "  the  righteousness 
of  Christ,"  and  therefore  he  speaketh  words  that  make  much  for 
this  his  purpose,  saying :  "  I  am  an  apostle,  neither  of  men,  nor 
by  men,  but  by  Jesus  Christ,  and  God  the  Father,  who  hath 
raised  him  up  from  the  dead."  Ye  see,  then,  with  what  fervency 
of  spirit  Paul  is  led  in  this  matter,  which  he  goeth  about  to 
establish  and  maintain  against  the  whole  kingdom  of  hell,  the 
power  and  wisdom  of  the  world,  and  against  the  devil  and  his 
apostles. 

Verse  2.     Jlnd  all  the  brethren  loith  me. 

This  maketh  much  for  the  stopping  of  the  mouths  of  these 
false  apostles ;  for  all  his  arguments  tend  to  the  advancing  and 
magnifying  of  his  ministry,  and  contrariwise,  to  the  discrediting 
of  theirs ;  as  if  he  should  thus  say :  "  Although  it  be  enough, 
that  I,  through  a  divine  calling,  am  sent  as  an  apostle  by  Jesus 
Christ,  and  God  the  Father,  which  hath  raised  him  up  from  the 
dead;  yet,  lest  I  should  be  alone,  I  add  over  and  besides  (which 
is  more  than  needeth)  all  the  brethren,  which  are  not  apostles, 
but  fellow  soldiers :  they  write  this  epistle  as  well  as  I,  and  bear 
witness  with  me  that  my  doctrine  is  true  and  godly."  Where- 
fore, we  be  sure  that  Christ  is  present  with  us,  and  that  he 
teacheth  and  speaketh  in  the  midst  of  us,  and  in  our  church.  As 
for  the  false  apostles,  if  they  be  any  thing,  they  be  but  sent  either 
of  men,  or  by  men ;  but  I  am  sent  of  God  the  Father,  and  of 
Jesus  Christ,  who  is  our  life  and  resurrection.  John  xi.  25.  My 
other  brethren  are  sent  from  God,  howbeit  by  man,  that  is,  to 
wit,  by  me.  Therefore,  lest  they  might  say  that  I  only  set  my- 
self proudly  against  them,  I  have  my  brethren  with  me,  all  of 
one  mind,  as  faithful  witnesses,  which  think,  write,  and  teach 
the  selfsame  thing  that  1  do. 

Verse  2.      Unto  the  churches  of  Galatia. 

Paul  had  preached  the  gospel  throughout  all  Galatia,  and 
albeit  he  had  not  wholly  converted  it  unto  Christ,  yet  he  had 
many  churches  in  it,  into  the  which  the  false  apostles,  Satan's 
ministers,  had  crept.     So  likewise  at  this  day,  the  fantastical 


VER.  2.]  EPISTLE  TO  THE   GALATIANS.  147 

Anabaptists  come  not  to  those  places  where  the  adversaries  of 
the  gospel  bear  rule ;  but  where  Christians  and  good  men  are 
which  love  the  gospel.  With  such  they  wind  in  themselves  even 
in  the  dominions  of  tyrants  and  persecutors  of  the  gospel :  where 
they,  creeping  into  houses  mider  crafty  pretence,  pour  out  their 
poison  to  the  subversion  of  many.  But  v/hy  go  they  not  rather 
in  the  cities,  countries,  and  dominions  of  the  Papists,  and  there 
profess  and  maintain  their  doctrine  in  the  presence  of  wicked 
princes,  bishops  and  doctors  in  the  universities,  as  we  by  God's 
help  and  assistance  have  done  ?  These  tender  martyrs  will  ad- 
venture no  peril,  but  they  resort  thither  where  the  gospel  hath  a 
harbour  already,  where  they  may  live  without  danger  in  great 
peace  and  quietness.  So  the  false  apostles  would  not  endanger 
themselves  to  come  to  Jerusalem  to  Caiaphas,  or  to  Rome  to  the 
emperor,  or  to  other  places  where  no  man  had  preached  afore, 
as  Paul  and  the  other  apostles  did :  but  they  came  into  Galatia, 
which  was  won  unto  Christ  already  by  the  labour  and  travel  of 
Paul,  and  into  Asia,  Corinth,  and  such  other  places,  where  good 
men  were,  and  professed  the  name  of  Christy  persecuting  no  man, 
but  suffering  all  things  quietly.  There  might  the  enemies  of 
Christ's  cross  live  in  great  security,  and  without  any  persecution. 

And  here  we  may  learn  that  it  is  the  lot  of  all  godly  teachers, 
that  besides  the  persecution  which  they  suffer  of  the  wicked  and 
unthankful  world,  and  the  great  travail  which  they  sustain  in 
planting  of  churches,  they  are  compelled  to  suffer  that  thing, 
which  they  of  long  time  before  had  purely  taught,  to  be  quickly 
overthrown  of  fantastical  spirits,  who  afterwards  reign  and  rule 
over  them.  This  grieveth  godly  ministers,  more  than  any  per- 
secution of  tyrants.  Therefore,  let  him  not  be  a  minister  of  the 
gospel,  which  is  not  content  to  be  thus  despised,  or  is  loath  to 
bear  this  reproach ;  or  if  he  be,  let  him  give  over  his  charge  to 
another.  We  also  at  this  day  do  find  the  sarhe,  thing  to  be  true 
by  experience.  We  are  miserably  contemned  and  vexed  out- 
wardly by  tyrants,  inwardly  by  those  whom  we  have  restored 
to  liberty  by  the  gospel,  and  also  by  false  brethren.  "But  this 
is  our  comfort  and  glory,  that,  being  called  of  God,  we  have  a 
promise  of  everlasting  life,  and  look  for  that  reward  which  eye 
hath  not  seen,  nor  ear  hath  heard,  nor  hath  entered  into  the  heart 
of  man."  1  Cor.  ii.  9.  "  For  when  the  great  shepherd,  Christ, 
shall  appear,  we  shall  receive  an  incorruptible  crown  of  glory ; 
who  here  also  in  this  world  will  not  suffer  us  to  perish  for 
hunger."  1  Pet.  v.  4. 

Jerom  moveth  here  a  great  question,  "  why  Paul  called  those 
churches  which  were  no  churches.  It  is  (saith  he)  because  Paul 
writeth  to  the  Galatians  that  were  perverted  and  turned  back 
from  Christ,  and  from  grace,  unto  Moses,  and  the  law  ?"  Here- 
unto I  answer,  that  Paul  calleth  them  the  churches  of  Galatia, 


M»  COMMENTARY  ON  ST.  PAUL's  [chAP.  I. 

by  putting  a  part  for  the  whole,  which  is  a  common  thing  in  the 
Scriptures.  For  writing  in  hke  manner  to  the  Corinthians,  "  he 
rejoiceth  in  their  behalf,  that  the  grace  of  God  was  given  them 
in  Christ,  namely,  that  they  were  m^de  rich  through  him  in  all 
utterance  and  knowledge.''  And  yet  many  of  them  were  misled 
by  false  apostles,  and  believed  not  the  resurrection  of  the  dead. 
Albeit  then,  that  the  Galatians  were  fallen  away  from  the 
doctrine  of  Paul,  yet  did  baptism,  the  word,  and  the  name  of 
Christ,  remain  among  them.  There  were  also  some  good  men 
that  were  not  revolted,  which  had  a  right  opinion  of  the  word 
and  sacraments,  and  used  them  well.  Moreover,  these  things 
could  not  be  defiled  through  them  that  were  revolted.  For 
baptism,  the  gospel,  and  other  things,  are  not  therefore  made 
unholy,  because  many  are  polluted  and  unholy,  and  have  an  evil 
opinion  of  them :  but  they  abide  holy  and  the  same  that  they 
were,  whether  they  be  among  the  godly  or  the  ungodly :  by 
whom  they  can  neither  be  polluted,  nor  made  holy.  By  our 
good  or  evil  conversation,  by  our  good  or  evil  life  and  manners, 
they  be  polluted  or  made  holy  in  the  sight  of  the  heathen,  but 
not  afore  God.  Wherefore,  wheresoever  the  substance  of  the 
word  and  sacraments  remaineth,  there  is  the  holy  church,  al- 
though Antichrist  there  reign,  who  (as  the  Scripture  witnesseth) 
sitteth  not  in  a  stable  of  fiends,  or  in  a  swine-sty,  or  in  a  com- 
pany of  infidels,  but  in  the  highest  and  holiest  place  of  all, 
namely  in  the  temple  of  God.  Wherefore,  although  spiritual 
tyrants  reign,  yet  there  must  be  a  temple  of  God,  and  the  same 
must  be  preserved  under  them.  Therefore  I  answer  briefly  to 
this  question,  that  the  church  is  universal  throughout  the  whole 
world,  wheresoever  the  gospel  of  God  and  the  sacraments  be. 
The  Jews,  the  Turks,  and  other  vain  spirits,  are  not  the  church, 
because  they  fight  against  these  things  and  deny  them.  Hitherto 
as  touching  the  tjtlte  or  inscription  of  this  epistle.  Now  folio  wetli 
the  salutation  or  greeting  of  Paul. 

Verse  3.     Grace  be  with  you,  and  peace  from  God  the  Father, 
and  from  our  Lord  Jesus  Christ. 

I  hope  ye  are  not  ignorant  what  grace  and  peace  meaneth, 
seeing  that  these  terms  are  common  in  Paul,  and  now  not  ob- 
scure or  unknown.  But  forasmuch  as  we  take  in  hand  to  ex- 
pound this  epistle,  (which  we  do,  not  because  it  is  needful,  or  for 
any  hardness  that  is  in  it,  but  that  our  consciences  may  be  con- 
firmed against  heresies  yet  to  come)  let  it  not  be  tedious  unto 
you,  if  we  repeat  those  things  again,  that  elsewhere,  and  at 
other  times,  we  teach,  preach,  sing,  and  set  out  by  writing.  For 
if  we  neglect  the  article  of  justification,  we  lose  it  altogether. 
Therefore  most  necessary  it  is,  chiefly,  and  above  all  things,  that 
we  teach  and  repeat  this  article  continually  :  like  as  Moses  saith 


VER.  3.]  EPISTLE   TO  THE   GALATlANS.  149 

of  his  law.  For  it  cannot  be  beaten  into  our  ears  enough,  or 
too  much.  Yea,  though  we  learn  it  and  understand  it  well,  yet 
is  there  none  that  taketh  hold  of  it  perfectly,  or  believeth  it 
with  his  heart.  So  frail  a  thing  is  our  flesh,  and  disobedient  to 
the  spirit. 

The  greeting  of  the  apostle  is  strange  unto  the  world,  and  was 
never  heard  of  before  the  preaching  of  the  gospel.  And  these 
two  words,  grace  and  peace,  comprehend  in  them  whatsoever 
belongeth  to  Christianity.  Grace  releaseth  sin,  and  peace  maketh 
the  conscience  quiet.  The  two  fiends  that  torment  us,  are  sin 
and  conscience.  But  Christ  hath  vanquished  these  two  mon- 
sters, and  trodden  them  under  foot,  both  in  this  world,  and  the 
world  to  come.  This  the  world  doth  not  know,  and  therefore  it 
can  teach  no  certainty  of  the  overcoming  of  sin,  conscience,  and 
death.  Only  Christians  have  this  kind  of  doctrine,  and  are  ex- 
ercised and  armed  with  it,  to  get  victory  against  sin,  despair,  and 
everlasting  death.  And  it  is  a  kind  of  doctrine,  neither  proceed- 
ing of  free-will,  nor  invented  by  the  reason  or  wisdom  of  man, 
but  given  from  above.  Moreover,  these  two  words,  grace  and 
peace,  do  contain  in  them  the  whole  sum  of  Christianity.  Grace 
containeth  the  remission  of  sins,  peace,  a  quiet  and  joyful  con- 
science. But  peace  of  conscience  can  never  be  had,  unless  sin 
be  first  forgiven.  But  sin  is  not  forgiven  for  the  fulfilling  of  the 
law :  for  no  man  is  able  to  satisfy  the  law.  But  the  law  doth 
rather  show  sin,  accuse  and  terrify  the  conscience,  declare  the 
wrath  of  God,  and  drive  to  desperation.  Much  less  is  sin  taken 
away  by  the  works  and  inventions  of  men,  as  wicked  worship- 
pings, strange  rehgions,  vows,  and  pilgrimages.  Finally,  there 
is  no  work  that  can  take  away  sin  :  but  sin  is  rather  increased 
by  works.  For  the  justiciaries  and  merit-mongers,  the  more 
they  labour  and  sweat  to  bring  themselves  out  of  sin,  the  deeper 
they  are  plunged  therein.  For  there  is  no  means  to  take  away 
sin,  but  grace  alone.  Therefore  Paul,  in  all  the  greetings  of  his 
epistle,  setteth  grace  and  peace  against  sin  and  an  evil  conscience. 
This  thing  must  be  diligently  marked.  The  words  are  easy. 
But,  in  temptation,  it  is  the  hardest  thing  that  can  be,  to  be  cer- 
tainly persuaded  in  our  hearts,  that  by  grace  alone,  all  other 
means,  either  in  heaven  or  in  earth,  set  apart,  we  have  remission 
of  sins,  and  peace  with  God. 

The  world  understandeth  not  this  doctrine ;  and  therefore  it 
neither  will  nor  can  abide  it,  but  condemneth  it  as  heretical  and 
wicked.  It  braggeth  of  free-will,  of  the  hght  of  reason,  of  the 
soundness,  of  the  powers  and  qualities  of  nature,  and  of  good 
works,  as  means  whereby  it  could  discern  and  attain  grace  and 
peace ;  that  is  to  say,  forgiveness  of  sins  and  a  quiet  conscience. 
But  it  is  impossible  that  the  conscience  should  be  quiet  and  joy- 
ful, unless  it  have  peace  through  grace ;  that  is  to  say,  through 

K  2 


f*>90  COMMENTARY  ON   ST.  PAUL's  [chAP.  I. 

the  forgiveness  of  sins  promised  in  Christ.  Many  have  carefully 
laboured,  by  finding  out  diverse  and  sundry  religious  orders  and 
exercises  for  this  purpose,  to  attain  peace  and  quietness  of  con- 
science :  but  by  so  doing,  they  liave  plunged  themselves  in  more 
and  greater  miseries ;  for  all  such  devices  are  but  means  to  in- 
crease doubtfulness  and  despair.  Therefore  there  shall  be  no 
rest  to  my  bones  or  to  thine,  unless  we  hear  the  word  of  grace, 
and  cleave  unto  it  steadfastly  and  faithfully.  Then  shall  our 
conscience  undoubtedly  find  grace  and  peace. 

The  apostle  doth  fitly  distinguish  this  grace  and  peace  from  all 
other  kinds  of  grace  and  peace  whatsoever.  He  wisheth  to  the 
.Galatians  grace  and  peace,  not  from  the  emperor  or  kings  and 
princes  :  for  these  do  commonly  persecute  the  godly,  and  rise  up 
against  the  Lord,  and  Christ  his  anointed,  (Psalm  ii.  2,)  nor  from 
the  world,  ("  for  in  the  world,"  saith  Christ,  "  ye  shall '  have 
trouble  :")  but  from  God  our  Father,  &c.  which  is  as  much  as  to 
say,  he  wished  imto  them  a  heavenly  peace.  So  Christ  saith  : 
"  My  peace  I  leave  unto  you :  my  peace  I  give  unto  you ;  not 
as  the  world  giveth  it,  do  I  give  it  unto  you."  The  peace  of  the 
vvorld  granteth  nothing  but  the  peace  of  our  goods  and  bodies. 
So  the  grace  or  favour  of  the  world  giveth  us  leave  to  enjoy  our 
goods,  and  casteth  us  not  out  of  our  possessions.  But  in  af- 
fliction, and  in  the  hour  of  death,  the  grace  and  favour  of  the 
world  cannot  help  us,  they  cannot  deliver  us  from  affliction, 
despair,  and  death.  But  when  the  grace  and  peace  of  God  are 
in  the  heart,  then  is  man  strong,  so  that  he  can  neither  be  cast 
down  with  adversity,  nor  puffed  up  with  prosperity,  but  walketh 
on  plainly,  and  keepeth  the  highway.  For  he  taketh  heart  and 
courage  in  the  victory  of  Christ's  death ;  and  the  confidence 
thereof  beginneth  to  reign  in  his  conscience  over  sin  and  death ; 
because,  through  him,  he  hath  assured  forgiveness  of  his  sins  : 
which  after  he  has  once  obtained,  his  conscience  is  at  rest,  and 
by  the  word  of  grace  is  comforted.  So  then  a  man,  being  com- 
forted and  heartened  by  the  grace  of  God,  (that  is,  by  forgiveness 
of  sin,  and  by  this  peace  of  conscience)  is  able  valiantly  to  bear 
and  overcome  all  troubles,  yea  even  death  itself.  This  peace  of 
God  is  not  given  to  the  world,  because  the  world  never  longeth 
after  it,  nor  understandeth  it,  but  to  them  that  believe.  And 
this  Cometh  to  pass  by  no  other  means  than  by  the  only  grace  of 
God. 

A    RULE    TO    BE    OBSERVED,  THAT   MEN  OUGHT    TO  ABSTAIN    FROM 
THE  CURIOUS  SEARCHING  OP  GOD's  MAJESTY. 

But  why  doth  the  apostle  add  moreover  in  this  salutation, 
"  And  from  our  Lord  Jesus  Christ  ?"  Was  it  not  enough  to  say, 
"  And  from  God  our  Father  ?"  Why  then  doth  he  couple  Jesus 
Christ  with  the  Father  ?     Ye  have  oftentimes  heard  of  us,  how 


VER.  3.]  EPISTLE  TO  THE   GALATIANS.  151 

it  is  a  rule  and  principle  in  the  Scriptures,  diligently  to  be  marked, 
that  we  must  abstain  from  the  curious  searching  of  God's  ma- 
"'jesty,  which  is  intolerable  to  man's  body,  and  much  more  to  his 
mind,  "  No  man"  (saith  the  Lord)  "  shall  see  me  and  live." 
Exod.  xxxiii.  20.  The  pope,  the  Turks,  the  Jews,  and  all  such 
as  trnst  in  their  own  merits,  regard  not  this  rule,  and  therefore, 
removing  the  mediator  Christ  out  of  their  sight,  they  speak  only 
of  God,  and  before  him  only  they  pray,  and  do  all  that  they  do. 

As  for  example,  the  monk  imagineth  thus :  "  These  works 
which  I  do  please  God,  God  will  regard  these  my  vows,  and  for 
them  will  save  me."  The  Turk  saith,  "  If  I  keep  the  things 
that  are  commanded  in  the  Alcoran,  God  will  accept  me,  and 
give  me  everlasting  life."  The  Jew  thinketh  thus :  "  If  I  keep 
those  things  which  the  law  commandeth,  I  shall  find  God  mer- 
ciful unto  me,  and  so  shall  I  be  saved."  So  also  a  sort  of  fond 
heads  at  this  day,  bragging  of  the  spirit  of  revelations,  of  visions, 
and  such  other  monstrous  matters,  I  wot  not  what,  do  walk  in 
wonders  above  their  reaches.  These  new  monks  have  invented 
a  new  cross  and  new  works,  and  they  dream  that  by  doing  them 
.they  please  God.  To  be  brief,  as  many  as  know  not  the  article 
of  justification  take  away  Christ  the  mercy-seat,  and  will  needs 
comprehend  God  in  his  majesty  by  the  judgment  of  reason,  and 
pacify  him  with  their  own  works. 

But  true  Christian  divinity  (as  I  give  you  often  warning) 
setteth  not  God  forth  unto  us  in  his  majesty,  as  Moses  and  other 
doctrines  do.  It  commandeth  us  not  to  search  out  the  nature 
of  God :  but  to  know  his  will  set  out  to  us  in  Christ,  whom  he 
would  have  to  take  our  flesh  upon  him,  to  be  born  and  to  die 
for  our  sins,  and  that  this  should  be  preached  among  all  nations. 
"  For  after  that,  in  the  wisdom  of  God,  the  world  by  wisdom, 
knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to 
save  them  that  believe."  1  Cor.  i.  21.  Wherefore,  when  thy 
conscience  standeth  in  conflict,  wrestling  against  the  law,  sin,  and 
death,  in  the  presence  of  God,  there  is  nothing  more  dangerous 
than  to  wander  with  curious  speculations  in  heaven,  and  there 
to  search  out  God  in  his  incomprehensible  power,  wisdom,  and 
majesty,  how  he  created  the  world,  and  how  he  governeth  it.  If 
thou  seek  thus  to  comprehend  God,  and  wouldst  pacify  him 
without  Christ  the  mediator,  making  thy  works  a  means  between 
him  and  thyself,  it  cannot  be  but  that  thou  must  fall  as  Lucifer 
did,  and  in  horrible  despair  lose  God  and  all  together.  For  as 
God  is  in  his  own  nature  unmeasurable,  incomprehensible,  and 
infinite,  so  is  he  to  man's  nature  intolerable. 

Wherefore,  if  thou  wouldest  be  in  safety,  and  out  of  peril  of 
conscience  and  salvation,  bridle  this  climbing  and  presumptuous 
spirit,  and  so  seek  God  as  Paul  teachelh  thee.  1  Cor.  i.  "  We, 
saith  he,  preach  Christ  crucified,  a  stumbling-block  unto  tho 


152  COMMENTARY  ON  ST.  PAUl's  [chAP.  I. 

Jews,  and  foolishness  unto  the  Grecians ;  but  unto  them  which 
are  called,  both  of  the  Jews  and  Grecians,  we  preach  Christ  the 
power  of  God  and  the  wisdom  of  God."  Therefore  begin  thou 
there  where  Christ  began,  namely,  in  the  womb  of  the  virgin, 
in  the  manger,  and  at  his  mother's  breasts,  &c.  For  to  tliis  end 
he  came  down,  was  born,  was  conversant  among  men,  suffered, 
was  crucified,  and  died,  that  by  all  means  he  might  set  forth 
himself  plainly  before  our  eyes,  and  fasten  the  eyes  of  our  hearts 
upon  himself,  that  he  thereby  might  keep  us  from  climbing  up 
into  heaven,  and  from  the  curious  searching  of  the  divine  majesty. 

Whensoever  thou  hast  to  do  therefore  in  the  matter  of  justi- 
fication, and  disputest  with  thyself  how  God  is  to  be  found  that 
justifieth  and  accepteth  sinners;  where,  and  in  what  sort  he  is 
to  be  sought ;  then  know  thou  that  there  is  no  other  God  besides 
this  man,  Christ  Jesus.  Embrace  him,  and  cleave  to  him  with 
thy  whole  heart,  setting  aside  all  curious  speculations  of  the 
divine  majesty :  "  For  he  that  is  a  searcher  of  God's  majesty, 
shall  be  overwhelmed  of  his  glory."  Prov.  xvii.  15  ;  xxv.  27.  I 
know  by  experience  what  I  say.  But  these  vain  spirits  which 
so  deal  with  God,  that  they  exclude  the  mediator,  do  not  believe. 
me.  Christ  himself  saith,  "I  am  the  way,  the  truth,  and  the  life; 
no  man  cometh  to  the  Father  but  by  me."  John  xiv.  6.  There- 
fore besides  this  way  Christ,  thou  shalt  find  no  way  to  the  Father, 
but  wandering  :  no  verity,  but  hypocrisy  and  lying  :  no  life,  but 
eternal  death.  Wherefore  mark  this  well  in  the  matter  of  justi- 
fication, that  when  any  of  us  all  shall  have  to  wrestle  with  the 
law,  sin,  and  death,  and  all  other  evils,  we  must  look  upon  no 
other  God,  but  only  this  God,  incarnate  and  clothed  with  man's 
nature. 

But  out  of  the  matter  of  justification,  when  thou  must  dispute 
with  Jews,  Turks,  Papists,  heretics,  &c.,  concerning  the  power, 
wisdom,  and  majesty  of  God,  then  employ  all  thy  wit  and  in- 
dustry to  that  end,  and  be  as  profound  and  subtle  a  disputer  as 
thou  canst :  for  then  thou  art  in  another  vein.  But  in  the  case 
of  conscience,  of  righteousness  and  life  (which  I  wish  here  dili- 
gently to  be  marked)  against  the  law,  sin,  death,  and  the  devil, 
or  in  the  matter  of  satisfaction,  of  remission  of  sins,  of  recon- 
ciliation, and  of  everlasting  life,  thou  must  withdraw  thy  mind 
wholly  from  all  cogitations  and  searching  of  the  majesty  of  God, 
and  look  only  upon  this  man  Jesus  Christ,  who  setteth  himself 
forth  unto  us  to  be  a  mediator,  and  saith,  "  Come  unto  me,  all 
ye  that  labour,  and  are  heavy  laden,  and  I  will  refresh  you." 
Matt.  xi.  28.  Thus  doing,  thou  shalt  perceive  the  love,  good- 
ness, and  sweetness  of  God :  thou  shalt  see  his  wisdom,  power, 
and  majesty  sweetened  and  tempered  to  thy  capacity :  yea,  and 
thou  shalt  find  it,  this  mirror  and  pleasant  contemplation,  all 
things  according  to  that  saying  of  Paul  to  the  Colossians :  "  Ii; 


VER.  3.]  EPISTLE   TO  THE   GALATIANS.  153 

Christ  are  hid  all  the  treasures  of  wisdom  and  knowledge.'* 
And  in  ch.  ii.  "  For  in  him  dwelleth  the  fulness  of  the  godhead 
bodily."  Col.  ii.  3,  and  9.  The  world  is  ignorant  of  this,  and 
therefore  it  searcheth  out  the  will  of  God,  setting  aside  the  pro- 
mise in  Christ,  to  his  great  destruction.  "  For  no  man  knoweth 
the  Father  but  the  Son,  and  he  to  whom  the  Son  will  reveal 
him."  Matt.  xi.  27.  John  x.  15. 

And  this  is  the  cause  why  Paul  is  wont  so  often  to  couple 
Jesus  Christ  with  God  the  Father,  even  to  teach  us  what  true 
Christian  religion  is,  which  beginneth  not  at  the  highest,  as  other 
religions  do,  but  at  the  lowest.  It  will  have  us  to  climb  up  by 
Jacob's  ladder,  whereupon  God  himself  leaneth,  whose  feet  touch 
the  very  earth,  hard  by  the  head  of  Jacob.  Gen.  xxviii.  12. 
Wherefore,  whensoever  thou  art  occupied  in  the  matter  of  thy 
salvation,  setting  aside  all  curious  speculations  of  God's  unsearch- 
able majesty,  all  cogitations  of  works,  of  traditions,  of  philosophy, 
yea,  and  of  God's  law  too,  run  straight  to  the  manger,  and  em- 
brace this  infant,  and  the  virgin's  little  babe  in  thine  arms,  and 
behold  him  as  he  was  born,  sucking,  growing  up,  conversant 
among  men,  teaching,  dying,  rising  again,  ascending  up  above 
all  the  heavens,  and  having  power  above  all  things.  By  this 
means  shalt  thou  be  able  to  shake  off  all  terrors  and  errors,  like 
as  the  sun  driveth  away  the  clouds.  And  this  sight  and  contem- 
plation will  keep  thee  in  the  right  way,  that  thou  mayest  follow 
whither  Christ  is  gone.  Therefore,  Paul,  in  wishing  grace  and 
peace  not  only  from  God  the  Father,  but  also  from  Jesus  Christ, 
teacheth,  first,  that  we  should  abstain  from  the  curious  searching 
of  the  Divine  Majesty,  (for  God  no  man  knoweth,)  and  to  hear 
Christ,  who  is  in  the  bosom  of  the  Father,  and  uttereth  to  us  his 
will,  who  also  is  appointed  of  the  Father  to  be  our  teacher,  to 
the  end  that  we  should  all  hear  him.    John  viii.  IS. 

CHRIST    IS    GOD    BY    NATURE. 

The  Other  thing  that  Paul  teacheth  here,  is  a  confirmation  of 
our  faith,  "  that  Christ  is  very  God."  And  such  like  sentences 
as  this  is,  concerning  the  godhead  of  Clirist,  are  to  be  gathered 
together  and  marked  diligently,  not  only  against  the  Arians,  and 
other  heretics,  which  either  have  been,  or  shall  be  hereafter,  but 
also  for  the  confirmation  of  our  faith :  for  Satan  will  not  fail  to 
impugn  in  us  all  the  articles  of  our  faith  ere  we  die.  He  is  a 
most  deadly  enemy  to  faith,  because  he  knoweth  that  it  is  the 
victory  which  overcometh  the  world.  1  John  v.  4.  Wherefore, 
it  standeth  us  in  hand  to  labour  that  our  faith  may  be  certain, 
and  may  increase  and  be  strengthened  by  diligent  and  continual 
exercise  of  the  word,  and  fervent  prayer,  that  we  may  be  able 
to  withstand  Satan. 

Now,  that  Christ  is  the  very  God,  it  is  manifestlv  declared,  in 
20 


154  COMMENTA.RY  ON   ST.   PAUL's  [chAP.  I. 

that  Paul  attributeth  the  same  things  equally  unto  him  which  he 
doth  unto  the  Father,  namely,  divine  power,  as  the  giving  of 
grace,  the  forgiveness  of  sins,  peace  of  conscience,  life,  victory 
over  sin,  death,  the  devil,  and  hell.  This  were  by  no  means 
lawful  for  him  to  do,  nay,  it  were  sacrilege  this  to  do,  except  he 
were  very  God,  according  to  this  saying,  "  I  will  not  give  my 
glory  unto  another."  Isa.  xlii.  8.  Again  :  No  man  giveth  that 
to  others  which  he  himself  hath  not.  But  seeing  Christ  giveth 
grace,  peace,  and  the  Holy  Ghost,  delivereth  from  the  power  of 
the  devil,  from  sin,  and  death,  it  is  certain  that  he  hath  an  infinite 
and  divine  power,  equal  in  all  points  to  the  power  of  the  Father. 
Neither  doth  Christ  give  grace  and  peace,  as  the  apostle  gave, 
and  brought  the  same  unto  men  by  preaching  of  the  gospel :  but 
he  giveth  it  as  the  author  and  Creator.  The  Father  createth  and 
giveth  life,  grace,  peace,  and  all  other  good  things.  The  self- 
j.same  things  also  the  Son  createth  and  giveth.  Now,  to  give 
grace,  peace,  everlasting  life,  to  forgive  sins,  to  make  righteous, 
to  quicken,  to  deliver  from  death  and  the  devil,  are  not  the  works 
of  any  creature,  but  of  the  Divine  Majesty  alone.  The  angels 
can  neither  create  nor  give  these  things ;  therefore  these  works 
pertain  only  to  the  glory  of  the  sovereign  Majesty,  the  Makei 
of  all  things :  and  seeing  Paul  doth  attribute  the  self-same  power 
of  creating,  and  giving  all  these  things,  unto  Christ  equally  with 
the  Father,  it  must  needs  follow  that  Christ  is  verily  and  natu- 
rally God. 

Many  such  arguments  are  in  John,  where  it  is  proved  and 
concluded  by  the  works  which  are  attributed  to  the  Son  as  well 
as  to  the  Father,  that  the  divinity  of  the  Father,  and  of  the  Son, 
is  all  one.  Therefore,  the  gifts  which  we  receive  of  the  Father, 
and  which  we  receive  of  the  Son,  are  all  one.  For  else  Paul 
would  have  spoken  otherwise  after  this  manner :  Grace  from 
God  the  Father,  and  peace  from  our  Lord  Jesus  Christ ;  but,  in 
knitting  them  both  together,  he  attributeth  them  equally,  as  well 
to  the  Son  as  to  the  Father.  I  do  therefore  so  diligently  ad- 
monish you  of  this  thing,  because  it  is  dangerous ;  lest,  among 
so  many  errors,  and  in  so  great  variety  and  confusion  of  sects, 
.-there  might  step  up  some  Arians,  Eunomians,  Macedonians,  and 
.-such  other  heretics,  that  might  do  harm  to  the  churches  with  their 
subtilty. 

Indeed,  the  Arians  were  sharp  and  subtle  fellows.  They 
granted  that  Christ  hath  two  natures,  and  that  he  is  called  "very 
God  of  very  God,"  howbeit,  in  name  only,  Christ  (said  they)  is 
a  most  noble  and  perfect  creature,  above  the  angels,  whereby 
God  afterward  created  heaven  and  earth,  and  all  other  things. 
So  Mahomet  also  speaketh  honourably  of  Christ.  But  all  this  is 
nothing  else  but  goodly  imaginations,  and  words  pleasant  and 
plausible  to  man's  reason,  whereby  the  fantastical  spirits  do  de- 


VER.  4.]  EPISTLE   TO  THE   GALATIANS.  155 

ceive  men,  except  they  take  good  heed.  But  Paul  speaketh 
otherwise  of  Christ.  "  Ye  (saith  he)  are  rooted  and  established 
m  this  belief,  namely,  that  Christ  is  not  only  a  perfect  creature, 
but  very  God,  who  doth  the  selfsame  things  that  God  the  Father 
doth."  He  hath  the  divine  works  not  of  a  creature,  but  of  the 
Creator,  because  he  giveth  grace  and  peace  :  and  to  give  them, 
is  to  condemn  sin,  to  vanquish  death,  and  to  tread  the  devil  under 
foot.  These  things  no  angel  can  give.  But  seeing  they  are  at- 
tributed unto  Christ,  it  must  needs  follow,  that  he  is  "  very  God 
by  nature." 

Verse  4.      Which  gave  himself  for  our  sins. 

Paul  in  a  manner,  in  every  word,  handleth  the  argument  of 
this  epistle.  He  hath  nothing  in  his  mouth  but  Christ;  and 
therefore  in  every  word  there  is  a  fervency  of  spirit  and  life. 
And  mark  how  well  and  to  the  purpose  he  speaketh.  He  saith 
not,  which  hath  received  our  works  at  our  hands,  nor  which 
hath  received  the  sacrifice  of  Moses's  law,  worshipping,  reli- 
gions, masses,  vows,  and  pilgrimages;  but  hath  given — What? 
Not  gold,  nor  silver,  nor  beasts,  nor  paschal  lambs,  nor  an  angel, 
but  himself!  For  what?  Not  for  a  crown,  not  for  a  kingdom, 
not  for  our  holiness  and  righteousness,  but  "for  our  sins." 
These  words  are  very  thunder-claps  from  heaven  against  all 
kinds  of  righteousness.  Like  as  is  also  this  sentence  of  John : 
"  Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of  the 
world."  Therefore,  we  must  with  diligent  attention  mark  every 
word  of  Paul,  and  not  slenderly  consider  them,  or  lightly  pass 
them  over ;  for  they  are  full  of  consolation,  and  confirm  fearful 
consciences  exceedingly. 

But  how  may  we  obtain  remission  of  our  sins?  Paul  an- 
swereth,  "  that  the  man  which  is  called  Jesus  Christ,  the  Son  of 
God,  hath  given  himself  for  them."  These  are  excellent  and 
comfortable  words,  and  are  promises  of  the  old  law,  that  our 
sins  are  taken  away  by  none  other  means  than  by  the  Son  of 
God  delivered  unto  death.  With  such  gun-shot  and  such  artil- 
lery must  the  papacy  be  destroyed,  and  all  the  religions  of  the 
heathen,  all  works,  all  merits  and  superstitious  ceremonies. 
For  if  ou'r  sins  may  be  taken  away  by  our  own  works,  merits, 
and  satisfaction,  what  ;ieeded  the  Son  of  God  to  be  given  for 
them?  But  seeing  he  was  given  for  them,  it  followeth  that  we 
cannot  put  them  away  by  our  own  works. 

Again,  by  this  sentence  it  is  declared,  that  our  sins  are  so  great, 
so  infinite  and  invincible,  that  it  is  impossible  for  the  whole  world 
to  satisfy  for  one  of  them.  And  surely  the  greatness  of  the 
ransom  (namely,  Christ  the  Son  of  God,  who  gave  himself  for 
our  sins)  declareth  sufficiently,  that  we  can  neither  satisfy  for  sin, 
nor  have  dominion  over  it.     The  force  and  power  of  sin  is  set 


156  COMMENTARY  ON   ST.  PAUL's  [chap.  I. 

forth  and  amplified  exceedingly  by  these  words :  "  Which  gava 
himself  for  our  sins."  Therefore  here  is  to  be  marked  the  in- 
finite greatness  of  the  price  bestowed  for  it,  and  then  it  will  ap- 
pear evidently  that  the  power  of  it  is  so  great,  that  by  no  means 
it  could  be  put  away,  but  that  the  Son  of  God  must,  be  given  for 
it.  He  that  considereth  these  things  well,  understandcth  that 
this  one  word  shi  comprehendeih  God's  everlasting  wrath  and 
the  whole  kingdom  of  Satan,  and  that  it  is  a  thing  more  horrible 
than  can  be  expressed ;  which  ought  to  move  us  and  make  us 
afraid  indeed.  But  we  are  careless,  yea,  we  make  light  of  sin, 
and  a  matter  of  nothing :  which  although  it  bring  with  it  the 
sting  and  remorse  of  conscience,  yet  notwithstanding  we  think 
it  not  to  be  of  such  weight  and  force,  but  that,  by  some  little 
work  or  merit,  we  may  put  it  away. 

This  sentence  therefore  witnesseth,  "  that  all  men  are  servants 
and  bond-slaves  to  sin,  and  (as  Paul  saith  in  another  place)  are 
sold  under  sin."  Rom.  vii.  14.  And  again,  "that  sin  is  a  most 
cruel  and  mighty  tyrant  over  all  men ;"  which  cannot  be  van- 
quished by  the  power  of  any  creatures,  whether  they  be  angels 
or  men,  but  by  the  sovereign  and  infinite  power  of  Jesus  Christ, 
Avho  hath  given  himself  for  the  same. 

Furthermore,  this  sentence  setteth  out  to  the  consciences  of  all 
men  which  are  terrified  with  the  greatness  of  their  sins,  a  sin- 
gular comfort.  For,  albeit  sin  be  never  so  invincible  a  tyrant, 
yet,  notwithstanding,  forasmuch  as  Christ  hath  overcome  it 
through  his  death,  it  cannot  hurt  them  that  believe  in  him.  More- 
over, if  we  arm  ourselves  with  this  belief,  and  cleave  with  all 
our  hearts  unto  this  man  Christ  Jesus,  then  is  there  a  light  opened, 
and  a  sound  judgment  given  unto  us,  so  as  we  may  most  cer- 
tainly and  freely  judge  of  all  kinds  of  life.  For  when  we  hear  that 
sin  is  such  an  invincible  tyrant,  thus  incontinent  by  a  necessary 
consequence  we  infer ;  then  what  do  the  Papists,  Monks,  Nuns, 
Priests,  Mahometists,  Anabaptists,  and  all  such  as  trust  in  their 
Avorks,  which  will  abolish  and  overcome  sin  by  their  own  tradi- 
tions, works  preparative,  satisfactions,  &c.  Here  forthwith  we 
judge  all  those  sects  to  be  wicked  and  pernicious,  whereby  the 
glory  of  God  and  of  Christ  is  not  only  defaced,  but  also  utterly 
taken  away,  and  our  own  advanced  and  established. 

But  weigh  diligently  every  word  of  Baul,  and  specially  mark 
well  this  pronoun,  oicr  ;  for  the  effect  altogether  consisteth  in  the 
well  applying  of  the  pronouns,  which  we  find  very  often  in  the 
Scriptures ;  wherein  also  there  is  ever  some  vehemency  and 
power.  Thou  wilt  easily  say  and  believe  that  Christ  the  Son  of 
God  was  given  for  the  sins  of  Peter,  of  Paul,  and  of  other  saints, 
whom  we  account  to  have  been  worthy  of  this  grace ;  but  it  is 
a  very  hard  thing,  that  thou,  which  judgest  thyself  unworthy  of 
this  grace,  shouldst  from  thy  heart  say  and  believe,  that  Christ 


VER.  4.]  EPISTLE  TO   THE   GALATIANS.  157 

was  given  for  thine  invincible,  infinite,  and  horrible  sins.  There- 
fore, generally,  and  without  the  pronoun,  it  is  an  easy  matter  to 
magnify  and  amplify  the  benefit  of  Christ,  namely,  that  Christ 
was  given  for  sins,  but  for  other  men's  sins,  which  are  wor- 
thy. But  when  it  cometh  to  the  putting  to  of  this  pronoun 
our,  there  our  weak  nature  and  reason  starteth  back,  and  dare 
not  come  nigh  unto  God,  nor  promise  to  herself,  that  so  great  a 
treasure  shall  be  freely  given  unto  her,  and  therefore  she  will  not 
have  to  do  with  God,  except  first  she  be  pure  and  without  sin ; 
wherefore,  although  she  read  or  hear  this  sentence  :  "  which  gave 
himself  for  our  sins,"  or  such  like,  yet  doth  she  not  apply  this 
pronoun  (our)  unto  herself,  but  unto  others  which  are  worthy 
and  holy;  and  as  for  herself,  she  will  tarry  till  she  be  made 
worthy  Ly  her  own  works. 

This  then  is  nothing  else,  but  that  man's  reason  fain  would 
that  sin  were  of  no  greater  force  and  power  than  she  herself 
dreameth  it  to  be.  Hereof  it  cometh,  that  the  hypocrites,  being 
ignorant  of  Christ,  although  they  feel  the  remorse  of  sin,  do  think, 
notwithstanding,  that  they  shall  be  able  easily  to  put  it  away  by 
their  good  works  and  merits,  and  secretly,  in  their  hearts,  they 
vv^ish  that  these  words,  "  which  gave  himself  for  our  sins,"  were 
but  as  words  spoken  in  humility,  and  would  have  their  sins  not 
to  be  true  andtery  sins  indeed,  but  light  and  small  matters.  To 
be  short,  man's  reason  would  fain  bring  and  present  unto  God  a 
feigned  and  counterfeit  sinner,  which  is  nothing  afraid,  nor  hath 
any  feeling  of  sin.  It  would  bring  him  that  is  whole,  and  not 
him  that  hath  need  of  a  physician  ;  and  when  it  feeleth  no  sin, 
then  would  it  believe  that  Christ  was  given  for  our  sins. 

The  whole  world  is  thus  affected,  and  especially  they  that 
would  be  counted  more  holy  and  righteous  than  others,  as  monks, 
and  all  justiciaries.  These  confess  with  their  mouths  that  they 
are  sinners,  and  they  confess  also  that  they  commit  sins  daily, 
howbeit  not  so  great  and  many,  but  that  they  are  able  to  put 
them  away  by  their  own  works  :  yea,  and  besides  all  this,  they 
will  bring  their  righteousness  and  deserts  to  Christ's  judgment- 
seat,  and  demand  the  recompence  of  eternal  life  for  them  at  the 
judge's  hand.  In  the  mean  while,  notwithstanding,  (as  they 
pretend  great  humility,)  because  they  will  not  vaunt  themselves 
to  be  utterly  void  of  sin,,they  feign  certain  sins,  that,  for  the  for- 
giveness thereof,  they  may  with  great  devotion  pray  with  the 
publican,  "God  be  merciful  unto  me  a  sinner!"  Luke  xviii,  13. 
Unto  them,  these  words  of  St.  Paul,  "  for  our  sins,"  seem  to  be 
but  light  and  trifling ;  therefore,  they  neither  understand  them, 
nor  in  temptation,  when  they  feel  sin  indeed,  can  they  take  any 
comfort  of  them,  but  are  compelled  flatly  to  despair. 

This  is  then  the  chief  knowledge  and  true  wisdom  of  Chris- 
tians, to  count  these  words  of  Paul,  "that  Christ  was  delivered 

0 


158  COMMENTARY  ON  ST.   PAUL's  [cHAP.  L 

to  death,  not  for  our  righteousness  or  holiness,  but  for  our  sins," 
(which  are  very  sins  indeed,  great,  many,  yea,  infinite  and  in- 
vincible,) to  be  "most  true,  effectual,  and  of  great  importance." 
Therefore,  think  them  not  to  be  small,  and  such  as  may  be  done 
away  by  thine  own  works  ;  neither  yet  despair  thou  for  the  great- 
ness of  them,  if  thou  feel  thyself  oppressed  therewith,  either  in 
life  or  death ;  but  learn  here  of  Paul,  to  believe  that  Christ  was 
given,  not  for  feigned  or  counterfeit  sins,  nor  yet  for  small  sins, 
but  for  great  and  huge  sins ;  not  for  one  or  two,  but  for  all ;  not 
for  vanquished  sins,  (for  no  man,  no,  nor  angel,  is  able  to  over- 
come the  least  sin  that  is,)  but  for  invincible  sins.  And  except 
thou  be  found  in  the  number  of  those  that  say  "  our  sins"  that 
is,  which  have  this  doctrine  of  faith,  and  teach,  hear,  learn,  love, 
and  believe  the  same,  there  is  no  salvation  for  thee. 

Labour  therefore  diligently,  that  not  only  out  of  the  time  of 
temptation,  but  also  in  the  time  and  conflict  of  death,  when  thy 
conscience  is  thoroughly  afraid  with  the  remembrance  of  thy  sins 
past,  and  the  devil  assaileth  thee  with  great  violence,  going  about 
to  overwhelm  thee  with  heaps,  floods,  and  whole  seas  of  sins,  to 
terrify  thee,  to  draw  thee  from  Christ,  and  to  drive  thee  to  despair, 
that  then  I  say,  thou  mayest  be  able  to  say  with  sure  confidence, 
Christ,  the  Son  of  God,  was  given,  not  for  the  righteous  and  holy, 
but  for  the  unrighteous  and  sinners.  If  I  were  righteous,  and 
had  no  sin,  I  should  have  no  need  of  Christ  to  be  my  reconciler. 
Why  then,  0  thou  peevish  holy  Satan,  wilt  thou  make  me  to  be 
holy,  and  to  seek  righteousness  in  myself,  when,  in  very  deed,  I 
have  nothing  in  me  but  sins,  and  most  grievous  sins?  Not 
feigned  or  trifling  sins,  but  such  as  are  against  the  first  table :  to 
wit,  great  infidelity,  doubting,  despair,  contempt  of  God,  hatred, 
ignorance,  and  blaspheming  of  God,  unthankfulness,  abusing  of 
God's  name,neglecthig,  loathing,  and  despising  the  word  of  God, 
and  such  like.  And  moreover,  these  carnal  sins  against  the 
second  table :  as  not  to  yield  honour  to  my  parents,  not  to  obey 
the  magistrates,  to  covet  another  man's  goods,  his  wife,  and  such 
like ;  albeit  that  these  be  light  faults  in  respect  of  those  former 
sins.  And  admit  that  I  have  not  committed  murder,  whoredom, 
theft,  and  such  other  sins  against  the  second  table,  in  fact,  yet  I 
have  committed  them  in  heart,  and  therefore  I  am  a  transgressor 
of  all  God's  commandments;  and  the  multitude  of  my  sins  is  so 
great,  that  they  cannot  be  numbered  :  "  for  I  have  sinned  above 
the  number  of  the  sands  of  the  sea/' 

Besides  this,  Satan  is  such  a  cunning  juggler,  that  he  can  make 
of  my  righteousness  and  good  works,  great  sin.  For  so  much, 
then,  as  my  sins  are  so  weighty,  so  infinite,  so  horrible,  and  in- 
vincible, and  that  my  righteousness  doth  nothing  further  me,  but 
rather  hinder  me  before  God ;  therefore  "  Christ,  the  Son  of  God, 
\Vas  given  to  death  for  them,  to  put  them  away,  and  to  save  all 


VER.  4.J  EPISTLE   TO   THE   GALATIANS.  159 

men  which  believe."  Herein  therefore  consisteth  the  effect  of 
eternal  salvation,  namely,  in  taking  these  words  to  be  effectual, 
true,  and  of  great  importance,  I  say  not  this  for  nought,  for  I 
have  oftentimes  proved  by  experience,  and  I  daily  find  what  a 
hard  matter  it  is  to  believe  (especially  in  the  conflict  of  conscience) 
"  that  Christ  was  given,"  not  for  the  holy,  righteous,  worthy,  and 
such  as  were  his  friends,  "  but  for  wicked  sinners,  for  the  un- 
worthy, and  for  his  enemies,  which  have  deserved  God's  wrath 
and  everlasting  death." 

Let  us  therefore  arm  ourselves  with  these,  and  such  like  sen- 
tences of  the  Holy  Scripture,  that  we  may  be  able  to  answer  the 
devil  (accusing  us,  and  saying,  "  thou  art  a  sinner,  and  therefore 
thou  art  damned")  in  this  sort:  Because  thou  sayest,  I  am  a 
sinner,  therefore  I  will  be  righteous  and  saved  ;  Nay,  (saith  the 
devil,)  "thou  shalt  be  damned."  No,  (say  I,)  for  I  fly  unto 
Christ,  "  who  hath  given  himself  for  my  sins ;"  therefore,  Satan, 
"thou  shalt  not  prevail  against  me,"  in  that  thou  goest  about  to 
terrify  me,  in  setting  forth  the  greatness  of  my  sins,  and  so  to 
bring  me  into  heaviness,  distrust,  despair,  hatred,  contempt,  and 
blaspheming  of  God.  Yea,  rather,  in  that  thou  sayest,  I  am  a 
sinner,  thou  givest  me  armour  and  weapons  against  thyself,  that 
with  thine  own  sword  I  may  cut  thy  throat,  and  tread  thee  under 
my  feet ;  for  Christ  died  for  sinners.  Moreover,  thou  thyself 
preachest  unto  me  the  glory  of  God :  for  thou  puttest  me  ^in 
mind  of  God's  fatherly  love  towards  me,  wretched  and  damned 
sinner ;  "Who  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  shall  not  perish,  but  have 
everlasting  life."  John  hi.  16.  And  as  often  as  thou  objectest 
that  I  am  a  sinner,  so  often  thou  callest  me  to  remembrance 
of  the  benefit  of  Christ  my  Redeemer,  upon  whose  shoulders, 
and  not  upon  mine,  lie  all  my  sins  ;  for  the  Lord  hath  "  laid  all 
our  iniquity  upon  him."  Isaiah  liii.  6.  Again,  "  For  the  trans- 
gressions of  his  people  was  he  smitten."  Chap.  liii.  8.  Where- 
fore, when  thou  sayest  I  am  a  sinner,  thou  dost  not  terrify  me, 
but  comfortest  me  above  measure. 

Whoso  knoweth  this  one  point  of  cunning  well,  shall  easily 
avoid  all  the  engines  and  snares  of  the  devil,  who,  by  putting 
man  in  mind  of  his  sins,  driveth  him  to  despair,  and  destroyeth 
him,  unless  he  withstand  him  with  this  cunning,  and  with  this 
heavenly  wisdom,  whereby  only  sin,  death,  and  the  devil,  are 
overcome.  But  the  man  th^  putteth  not  away  the  remembrance 
of  his  sin,  but  keepeth  it  still  and  tormenteth  himself  with  his 
own  cogitations,  thinketh  either  to  help  himself  by  his  own 
strength  or  policy,  or  to  tarry  the  time  till  his  conscience  may  be 
quieted,  falling  into  Satan's  snares,  and  miserably  afliicteth 
himself,  and   at  length  is  overcome  with  the  continuance  of 


M!0  COMMENTARY  ON  ST.   PAUL's  [chap.  I. 

the  temptation;  for  the  devil  will  never  cease  to  accuse  his 
conscience. 

Against  this  temptation  we  must  use  these  words  of  St.  Paul, 
in  the  which  he  giveth  a  very  good  and  true  definition  of  Christ 
in  this  manner :  "  Christ  is  the  Son  of  God,  and  of  the  Virgin, 
delivered,  and  put  to  death  for  our  sins."  Here,  if  the  devil 
allege  any  other  definition  of  Christ,  say  thou,  the  definition, 
and  the  thing  defined,  are  false :  therefore,  I  will  not  receive 
this  definition.  I  speak  not  this  without  cause  :  for  I  know 
what  moveth  me  to  be  so  earnest,  that  we  should  learn  to  define 
Christ  out  of  the  words  of  Paul.  For  indeed  Christ  is  no  cruel 
exactor,  but  a  forgiver  of  the  sins  of  the  whole  world.  Where- 
fore, if  thou  be  a  sinner,  (as  indeed  we  are  all,)  set  not  Christ 
down  upon  the  rainbow,  as  a  judge,  (for  so  thou  shalt  not  be 
terrified,  and  despair  of  his  mercy,)  but  take  hold  of  his  true 
definition,  namely,  that  Christ,  the  Son  of  God,  and  of  the  Virgin, 
is  a  person,  not  that  terrifieth,  not  that  afllicteth,  not  that  con- 
demneth  us  of  sin,  not  that  demandeth  aji  account  of  us  for  our 
life  evil  passed :  but  hath  given  himself  for  our  sins,  and  with 
one  oblation  hath  put  away  the  "sins  of  the  whole  world," 
(Col.  ii.  14;)  hath  fastened  them  upon  the  cross,  and  put  them 
clean  out  by  himself. 

Learn  this  definition  diligently,  and  especially  so  exercise  this 
pronoun  ov7\  that  this  one  syllable  being  believed  may  swallow 
up  all  thy  sins  :  that  is  to  say,  that  thou  mayest  know  assuredly, 
that  Christ  hath  taken  away  the  sins,  not  of  certain  men  only, 
but  also  of  thee,  yea,  and  of  the  whole  world.  Then  let  not  thy 
sins  be  sins  only,  but  even  thy  own  sins  indeed ;  that  is,  to  wir, 
believe  thou  that  Christ  was  not  only  given  for  other  men's  sins 
but  also  for  thine.  Hold  this  fast,  and  suffer  not  thyself  by  any 
means  to  be  drawn  away  from  this  most  sweet  definition  of 
Christ,  which  rejoiceth  even  the  very  angels  in  heaven  :  that  is 
to  say,  that  Christ,  according  to  the  proper  and  true  definition,  is 
no  Moses,  no  lawgiver,  no  tyrant,  but  a  mediator  for  sins,  a  free 
giver  of  grace,  righteousness,  and  life ;  who  gave  himself,  not 
for  our  merits,  holiness,  righteousness,  and  godly  life,  but  for  our 
sins.  Indeed  Christ  doth  interpret  the  law,  but  that  is  not  his 
proper  and  principal  office. 

These  things,  as  touching  the  words,  we  know  well  enough, 
and  can  talk  of  them.  But  in  practice,  and  in  the  conflict,  when 
the  devil  goeth  about  to  deface  Christ,  and  to  pluck  the  word  of 
grace  out  of  our  hearts,  we  find  that  we  do  not  yet  know  them 
well,  and  as  we  should  do.  He  that  at  that  time  could  define 
Christ  truly,  and  could  magnify  him  and  behold  him  as  his  most 
sweet  Saviour  and  High-priest,  and  not  as  a  strait  judge,  this 
man  hath  overcome  all  evils,  and  were  already  in  the  kingdom 


VER.  4.]  EPISTLE    TO   THE    GALATIANS.  161 

of  heaven.  But  this  to  do  in  the  conflict,  is  of  all  things  the 
most  hard.  I  speak  this  by  experience.  For  I  know  the  devil's 
subtleties,  who  at  that  time  not  only  goeth  about  to  fear  us  with 
the  terror  of  the  law,  yea,  and  also  of  a  little  mote  maketh  many 
beams ;  that  is  to  say,  of  that  which  is  no  sin  he  maketh  a  very 
hell,  (for  he  is  marvellously  crafty  both  in  aggravating  sin,  and  in 
puffing  up  the  conscience  even  in  good  works :)  but  also  is  wont 
to  fear  us  with  the  very  person  of  the  Mediator :  into  the  which 
he  transformeth  himself;  and,  laying  before  us  some  place  of 
Scripture  or  saying  of  Christ,  suddenly  he  striketh  our  hearts, 
and  showeth  himself  unto  us  in  such  sort  as  if  he  were  Christ 
indeed,  leaving  us  sticking  so  fast  in  that  cogitation,  that  our 
consciences  would  swear  it  were  the  same  Christ  whose  saying 
he  alleged.  Moreover,  such  is  the  subtlety  of  the  enemy,  that 
he  will  not  set  before  us  Christ  entirely  and  wholly,  but  a  piece 
of  Christ  only,  namely,  that  he  is  the  Son  of  God,  and  man  born 
of  the  Virgin.  And  by-and-by  he  patcheth  thereto  some  other 
thing;  that  is  to  say,  some  saying  of  Christ,  wherewith  he 
terrifieth  the  impenitent  sinners,  such  as  that  it  is  in  the  thirteenth 
of  Luke,  "  Except  ye  repent,  ye  shall  all  likewise  perish."  And 
so,  corrupting  the  true  definition  of  Christ  with  his  poison,  he- 
bringeth  to  pass  that  albeit  we  believe  him  to  be  Christ  the- 
true  mediator,  yet,  in  very  deed,  our  troubled  conscience  feeletli 
and  judgeth  him  to  be  a  tyrant  and  a  judge.  Thus  we,  being 
deceived  by  Satan,  do  easily  lose  that  sweet  sight  of  our  High- 
priest  and  Saviour  Christ,  which,  being  once  lost,  we  shun  him 
no  less  than  the  devil  himself. 

And  this  is  the  cause  why  I  do  so  earnestly  call  upon  you,  to 
learn  the  true  and  proper  definition  of  Christ  out  of  these  words 
of  Paul,  "  Which  gave  himself  for  our  sins."  If  he  gave  himself 
to  death  for  our  sins,  then  undoubtedly  he  is  no  tyrant  or  judge 
which  will  condemn  us  for  our  sins.  He  is  no  caster-down  of 
the  afflicted,  but  a  raiser-up  of  those  that  are  fallen,  a  merciful 
reliever  and  comforter  of  the  heavy  and  broken-hearted.  Else 
should  Paul  lie  in  saying,  "  which  gave  himself  for  our  sins." 
If  I  define  Christ  thus,  I  define  him  rightly,  and  take  hold  of  the 
true  Christ,  and  possess  him  indeed.  And  here  I  let  pass  all 
curious  speculations  touching  the  divine  majesty,  and  stay  my- 
self in  the  humanity  of  Christ,  and  so  I  learn  truly  to  know  the 
will  of  God.  Here  is  then  no  fear,  but  altogether  sweetness,, 
joy,  peace  of  conscience,  and  such  like.  And  herewithal  there 
is  a  light  opened,  which  showeth  me  the  true  knowledge  of  God, 
of  myself,  of  all  creatures,  and  of  all  the  iniquity  of  the  devil's 
kingdom.  We  teach  no  new  thing,  but  we  repeat  and  establish 
old  things,  which  the  apostles  and  all  godly  teachers  have  taught 
before  us.  And  would  to  God  we  could  so  teach  and  establish 
them,  that  we  might  not  only  have  them  in  our  mouth,  but  also- 
21  o2 


163  COMMENTARY  ON   ST.   PAUL's  [chAP.  I. 

well  grounded  in  the  bottom  of  our  heart,  and  especially  that 
we  might  be  able  to  use  them  in  the  agony  and  conflict  of  death. 

Verse  4.      That  he  might  dtliver  us  from  this  present  evil 

world. 

In  these  words  also  Paul  handleth  yet  more  effectnally  the 
argument  of  this  epistle.  He  calleth  this  whole  world,  which 
hath  been,  is,  and  shall  be,  the  present  world,  to  put  a  difference 
between  this  and  the  everlasting  world  to  come.  Moreover  he 
calleth  it  evil,  because  that  whatsoever  is  in  this  world,  is  subject 
to  the  malice  of  the  devil  reigning  over  the  whole  world.  For 
this  cause  the  world  is  the  kingdom  of  the  devil.  For  there  is 
in  it  nothing  but  ignorance,  contempt,  blasphemy,  hatred  of  God, 
and  disobedience  against  all  the  words  and  works  of  God.  In 
and  under  this  kingdom  of  the  world  are  we. 

Here  again  you  see  that  no  man  is  able,  by  his  own  works  or 
his  own  power,  to  put  away  sin,  because  this  present  world  is 
evil,  and  (as  St.  John  saith)  "is  set  upon  mischief."  As  many 
therefore  as  are  in  the  world  are  the  bondslaves  of  the  devil, 
constrained  to  serve  hirn,  and  do  all  things  at  his  pleasure. 
What  availeth  it  then,  to  set  up  so  many  orders  of  religion,  for 
the  abolishing  of  sin ;  to  devise  so  many  great  and  most  painful 
works,  as  to  wear  shirts  of  hair,  to  beat  the  body  with  whip.* 
till  the  blood  followed,  to  go  on  pilgrimage  to  St.  James  in  har 
ness,  and  such  other  like  ?  Be  it  so  that  thou  doest  all  theso 
things,  yet  notwithstanding  this  is  true,  that  thou  art  in  this  pre- 
sent evil  world,  and  not  in  the  kingdom  of  Christ.  And  if  thou 
be  not  in  the  kingdom  of  Christ,  it  is  certain  that  thou  belongest 
to  the  kingdom  of  Satan,  which  is  this  evil  world.  Therefore 
all  the  gifts,  either  of  the  body  or  of  the  mind,  which  thou  en- 
joyest,  as  wisdom,  righteousness,  holiness,  eloquence,  power, 
beauty,  and  riches,  are  but  the  slavish  instruments  of  the  devil, 
and  with  all  these  thou  art  compelled  to  serve  him,  and  to  ad- 
vance his  kingdom. 

First,  with  thy  wisdom  thou  darkenest  the  wisdom  and  know- 
ledge of  Christ,  and,  by  thy  wicked  doctrine,  leadest  them  out 
of  the  way,  that  they  cannot  come  to  the  grace  and  knowledge 
of  Christ.  Thou  softest  out  and  praisest  thine  own  righteous- 
ness and  holiness :  but  the  righteousness  of  Christ,  by  which 
only  we  are  justified  and  quickened,  thou  dost  hate  and  condemn 
as  wicked  and  devilish.  To  be  brief,  by  thy  power  thou  de- 
stroyest  the  kingdom  of  Christ,  and  abusest  the  same  to  root 
out  the  gospel,  to  persecute  and  kill  the  ministers  of  Christ,  and 
so  many  as  hear  them.  Wherefore,  if  thou  be  without  Christ, 
this  thy  wisdom  is  double  foolishness,  thy  righteousness  double 
sin  and  impiety,  because  it  knoweth  not  the  wisdom  and  right- 
eousness of  Christ:   moreover,  it  darkeneth,  hindereth,  bias- 


VER.  4.]  EPISTLE  TO  THE   GALATIANS.  163 

phemeth  and  persecuteth  the  same.  Therefore  Paul  doth  rightly 
call  it  the  evil  or  wicked  world :  for  when  it  is  at  the  best,  then 
is  it  worst.  In  the  religious,  wise,  and  learned  men,  the  world 
is  at  the  best,  and  yet,  in  very  deed,  in  them  it  is  double  evil. 
I  overpass  those  gross  vices  which  are  against  the  second  table, 
as  disobedience  to  parents,  to  magistrates,  adulteries,  whoredoms, 
covetousness,  thefts,  murders,  and.  maliciousness,  wherein  the 
world  is  altogether  drowned,  which  notwithstanding  are  light 
faults,  if  ye  compare  them  with  the  wisdom  and  righteousness 
of  the  wicked,  whereby  they  fight  against  the  first  table.  This 
white  devil,  which  forceth  men  to  commit  spiritual  sins  that  they 
may  sell  them  for  righteousness,  is  far  more  dangerous  than  the 
black  devil,  which  only  enforceth  them  to  commit  fleshly  sins, 
which  the  world  acknowledgeth  to  be  sins. 

By  these  words  then,  "  That  he  might  deliver  us,"  &c.  Paul 
showeth  what  is  the  argument  of  this  epistle ;  to  wit,  that  we 
have  need  of  grace  and  of  Christ,  and  that  no  other  creature, 
neither  man  nor  angel,  can  deliver  man  out  of  this  present  evil 
world.  For  these  works  are  only  belonging  to  the  Divine  Ma- 
jesty, and  are  not  in  the  power  of-  any,  either  man  or  angel. 
That  Christ  hath  put  away  sin,  and  hath  delivered  us  from  the 
tyranny  and  kingdom  of  the  devil;  that  is  to  say,  from  this 
wicked  world,  which  is  an  obedient  servant,  and  a  willing  fol- 
lower of  the  devil  his  God.  Whatsoever  the  murderer  and 
father  of  lies  either  doth  or  speaketh,  that  the  world,  as  his  most 
loyal  and  obedient  son,  diligently  folio weth  and  performeth. 
And  therefore  it  is  full  of  the  ignorance  of  God,  of  hatred,  lying, 
errors,  blasphemy,  and  of  the  contempt  of  God.  Moreover,  of 
gross  sins,  as  murders,  adulteries,  fornications,  thefts,  robberies, 
and  such  like,  because  he  knoweth  his  father  the  devil,  who  is  a 
liar  and  a  murderer.  And  the  more  wise,  righteous,  and  holy 
that  men  are  without  Christ,  so  much  the  more  hurt  they  do  the 
gospel.  So  we  also,  that  were  religious  men,  were  double  wicked 
in  the  papacy,  before  God  did  lighten  us  with  the  knowledge  of 
his  gospel,  and  ye,  notwithstanding  under  the  colour  of  true  piety 
and  holiness. 

Let  these  words  then  of  Paul  remain,  as  they  are  indeed,  true 
and  effectual,  not  coloured  or  counterfeit,  namely,  "  that  this 
present  world  is  evil."  Let  it  nothing  at  all  move  thee,  that,  in 
a  great  number  of  men,  there  be  many  excellent  virtues,  and  that 
there  is  so  great  a  show  of  holiness  in  hypocrites.  But  mark 
thou  rather  what  Paul  saith :  out  of  whose  words  thou  mayest 
boldly  and  freely  pronounce  this  sentence  against  the  world,  that 
the  world  with  all  his  wisdom,  power,  and  righteousness,  is  the 
kingdom  of  the  devil :  out  of  the  which  God  alone  is  able  to 
deliver  us  by  his  only  begotten  Son. 

Therefore,  let  us  praise  God  the  Father,  and  give  him  hearty 


*#4  COMMENTARY   ON    ST.  PAUL  S  [cHAP.  I. 

thanks  for  this  his  unmeasurable  mercy,  that  hath  delivered  us 
out  of  the  kingdom  of  the  devil,  (in  the  which  we  were  holden 
captives,)  by  his  own  Son,  when  it  was  impossible  to  be  done  by 
OUT  own  strength.  And  let  us  acknowledge,  together  with  PauF, 
"  that  all  our  works  and  righteousness"  (with  all  which,  we 
could  not  make  the  devil  to  stoop  one  hair's  breadth)  "  are  but 
loss  and  dung."  Also  let  us  cast  under  our  feet  and  utterly 
abhor  all  the  power  of  free-will,  all  pharisaical  wisdom  and 
righteousness,  all  religious  orders,  all  masses,  ceremonies,  vows, 
fastings,  and  such  like,  (Phil.  iii.  8,)  as  a  most  filthy  defiled  cloth, 
(Isa.  Ixiv.  6,)  and  as  the  most  dangerous  poison  of  the  devil. 
Contrariwise,  let  us  extol  and  magnify  the  glory  of  Christ,  who 
hath  delivered  us  by  his  death,  not  from  this  world  only,  but 
from  this  evil  world. 

Paul  then,  by  this  word  evil,  show eih.  that  the  kingdom  of  the 
world,  or  the  devil's  kingdom,  is  the  kingdom  of  iniquity,  igno- 
rance, error,  sin,  death,  blasphemy,  desperation,  and  everlasting 
damnation.  On  the  other  side,  the  kingdom  of  Christ  is  the  king- 
dom of  equity,  fight,  grace,  remission  of  sins,  peace,  consolation, 
saving  health,  and  everlasting  life,  into  the  which  we  are  trans- 
lated (Col.  i.  13)  by  our  Lord  Jesus  Christ,  to  whom  be  glory, 
world  without  end.     So  be  it. " 

Verse  4.     Jlccording  to  the  will  of  God,  even  our  Father. 

Here  Paul  so  placeth  and  ordereth  every  word,  that  there  is 
not  one  of  them  but  it  fighteth  against  those  false  apostles  for 
the  article  of  justification.  Christ  (saith  he)  hath  delivered  us 
from  this  wicked  kingdom  of  the  devil,  and  the  world.  And  this 
hath  he  done,  "  according  to  the  will,  good  pleasure,  and  com 
mandment  of  the  Father."  Wherefore  we  be  not  delivered  by 
our  own  will,  or  cunning,  nor  by  our  own  wisdom  or  policy,  but 
for  that  God  hath  taken  mercy  upon  us,  and  hath  loved  us:  like 
as  it  is  Avritten  also  in  another  place,  "  Herein  hath  appeared  the 
great  love  of  God  towards  us,  not  that  we  have  loved  God,  but 
that  he  hath  loved  us,  and  hath  sent  his  only  begotten  Son  to  be 
a  reconciliation  for  our  sins."  1  John  iv.  10.  That  we  are  then 
delivered  from  this  present  evil  world,  it  is  of  mere  grace,  and  no 
desert  of  ours.  Paul  is  so  plentiful,  and  so  vehement  in  ampli- 
fying and  extolling  the  grace  of  God,  that  he  sharpeneth,  and 
directeth  every  word  against  the  false  apostles. 

There  is  also  another  cause  why  Paul  here  maketh  mention 
of  the  Father's  will,  which  also  in  many  places  of  St.  John's 
gospel  is  declared,  where  Christ,  commending  his  office,  calleth 
us  back  to  his  Father's  will,  that  in  his  words  and  works  we 
should  not  so  much  look  upon  him,  as  upon  the  Father.  For 
Christ  came  into  this  world,  and  took  man's  nature  upon  him, 
that  he  might  be  made  a  sacrifice  for  the  sins  of  the  whole  v.'orld. 


VER.  4,5.]  EPISTLE    TO    THE    GALATIANS.  165 

and  so  to  reconcile  us  to  God  the  Father;  that  he  alone  might 
declare  unto  us  how  that  this  was  done  through  the  good  plea- 
sure of  his  Father,  that  we,  by  fastening  our  eyes  upon  Christ, 
might  be  drawn  and  carried  straight  unto  the  Father. 

For  we  must  not  think  (as  before  we  have  warned  yon)  that 
by  the  curious  searching  of  the  majesty  of  God,  any  thing  con- 
cerning God  can  be  known  to  our  salvation,  but  by  taking  hold 
of  Christ,  who,  according  to  the  will  of  the  Father,  hath  given 
himself  to  death  for  our  sins.  When  thou  shall  acknowledge 
this  to  be  the  will  of  God  through  Christ,  then  wrath  ceaseth, 
fear  and  trembling  vanisheth  away,  neither  doth  God  appear  any 
other  than  merciful,  who  by  his  determinate  counsel  would  that 
his  Son  should  die  for  us,  that  we  might  live  through  him.  This 
knowledge  maketh  the  heart  cheerful,  so  that  it  steadfastly  be- 
Ueveth  that  God  is  not  angry,  but  he  so  loveth  us  poor  and 
wretched  sinners,  that  he  gave  his  only  begotten  Son  for  us.  It 
is  not  for  nought,  therefore,  that  Paul  doth  so  often  repeat,  and 
beat  into  our  minds,  that  Christ  was  given  for  our  sins,  and  that 
by  the  good  will  of  the  Father.  On  the  contrary  part,  the  curious 
searching  of  the  majesty  of  God,  and  his  dreadful  judgments, 
namely,  how  he  destroyed  the  whole  world  with  the  flood,  how 
he  destroyed  Sodom,  and  such  other  things,  are  very  dangerous, 
for  they  bring  men  to  desperation,  and  cast  them  down  headlong 
into  utter  destruction,  as  I  have  showed  before. 

Verse  4.     Of  God  and- our  Father. 

This  word  our,  must  be  referred  to  both,  that  the  meaning  may 
be  this,  "  of  our  God,  and  of  our  Father."  Then  is  Christ's 
Father,  and  our  Father  all  one.  So  in  the  twentieth  of  John, 
Christ  saith  to  Mary  Magdalene  :  "  Go  to  my  brethren,  and  say 
unto  them,  I  ascend  unto  my  Father,  and  your  Father,  to  my 
God,  and  to  your  God."  Therefore  God  is  our  Father,  and  our 
God,  but  through  Christ.  And  this  is  an  apostolic  manner  of 
speech,  and  even  Paul's  own  phrase,  who,  indeed,  speaketh  not 
with  such  picked  and  gay  words,  but  yet  very  fit  and  to  the  pur- 
pose, and  full  of  burning  zeal. 

Verse  5.     To  luhom  be  glory  forever  and  ever. 

The  Hebrews  are  wont  in  their  writings  to  intermingle  praise 
and  giving  of  thanks.  This  custom  the  Hebrews  and  the  apos- 
tles themselves  do  observe.  Which  thing  may  be  very  often 
seen  in  Paul.  For  the  name  of  the  Lord  ought  to  be  had  in 
great  reverence,  and  never  to  be  named  without  praise  and 
thanksgiving.  And  thus  to  do,  is  a  certain  kind  of  worship  and 
service  to  God.  So  in  worldly  matters,  when  we  mention  the 
names  of  kings  or  princes,  we  are  wont  to  do  it  with  some 
comely  gesture,  reverence,  and  bowing  of  the  knee  :  much  more 


166  COMMENTARY  ON  ST.  PAUL's  [chAP.  I. 

ought  we  when  we  speak  of  God,  to  bow  the  knee  of  our  heart, 
and  to  name  the  name  of  God  with  thankfulness  and  great  re- 
verence. 

Verse  6.     I  marvel. 

Ye  see  here  how  Paul  handleth  his  Galatians,  which  were 
fallen  away  and  seduced  by  the  false  apostles.  He  doth  not  at 
the  first  set  upon  them  with  vehement  and  rigorous  words,  but 
after  a  very  fatherly  sort,  not  only  patiently  bearing  their  fall, 
but  also  in  a  manner  excusing  the  same.  Furthermore,  he 
showeth  towards  them  a  motherly  affection,  and  speaketh  them 
very  fair,  and  yet  in  such  sort,  that  he  reproveth  them  notwith- 
standing :  howbeit  with  very  fit  words,  and  wisely  framed  to 
the  purpose.  Contrariwise  he  is  very  hot  and  full  of  indigna- 
tion against  those  false  apostles  their  seducers,  upon  whom  he 
layeth  the  whole  fault ;  and  therefore  forthwith,  even  in  the  en- 
trance of  his  epistle,  he  bursteth  out  into  plain  thunderings  and 
lightnings  against  them.  "  If  any  man"  (saith  he)  "  preach  any 
other  gospel  than  that  ye  have  received,  let  him  be  accursed." 
And  afterwards,  in  the  fifth  chapter,  he  threateneth  damnation 
unto  them  :  "  Whoso  troubleth  you  shall  bear  his  condemnation, 
whatsoever  he  be."  Gal.  v.  10.  Moreover,  he  curseth  them  with 
horrible  words,  saying,  "  Would  to  God  they  were  cut  off  which 
trouble  you."  These  are  dreadful  thunder-claps  against  the 
righteousness  of  the  flesh  or  the  law. 

He  might  have  handled  the  Galatians  more  uncourteously,  and 
have  inveighed  against  them  more  roughly  after  this  manner : 
"  Out  upon  this  backsliding,  I  am  ashamed  of  you ;  your  un- 
thankfulness  grieveth  me  ;  I  am  angry  with  you :"  or  else  thus 
tragically  have  cried  out  against  them :  "  0  ungracious  world,  0 
wicked  dealings,"  &c.  But  forasmuch  as  his  purpose  is  to  raise 
up  them  that  were  fallen,  and  with  a  fatherly  care  to  call  them 
back  again  from  their  error  to  the  purity  of  the  gospel,  he  leaveth 
those  rough  and  sharp  words,  especially  in  the  first  entrance,  and 
most  gently  and  mildly  he  speaketh  unto  them.  For,  seeing  he 
went  about  to  heal  them  that  were  wounded,  it  was  not  meet 
that  he  should  now  further  vex  their  green  wound,  by  laying  to 
it  a  sharp  and  a  fretting  plaster,  and  so  rather  hurt  the  wounds 
than  heal  them.  Therefore,  of  all  the  sweetest  and  mildest 
words,  he  could  not  have  chosen  any  one  more  fit  than  this,  "  I 
marvel :"  whereby  he  signifieth  both  that  it  grieved  him,  and 
also  displeased  him,  that  they  had  fallen  away  from  him. 

And  here  Paul  is  mindful  of  his  own  rule,  which  he  giveth 
hereafter  in  the  sixth  chapter,  where  he  saith  :  "  Brethren,  if  a 
man  be  fallen  by  occasion  into  any  fault,  ye  which  are  spiritual, 
restore  such  a  one  with  the  spirit  of  meekness,  considering  thy- 
self also  tempted."    This  example  must  we  also  follow,  that  we 


VER.  6.]  EPISTLE   TO   THE   GALATIANS.  167 

show  ourselves  to  bear  like  affection  toward  such  as  are  misled, 
as  parents  bear  towards  their  children,  that  they  may  perceive 
our  fatherly  and  motherly  affection  towards  them,  and  may  see 
that  we  seek  not  their  destruction,  but  their  welfare.  But  as  for 
the  devil  and  his  ministers,  the  authors  of  false  doctrine  and 
sects,  against  them  we  ought,  by  the  example  of  the  apostle,  to 
be  impatient,  proud,  sharp,  and  bitter,  detesting  and  condemning 
their  false  jugglings  and  deceits  with  as  much  rigour  and  severity 
as  may  be.  So  parents,  when  their  child  is  hurt  with  the  biting 
of  a  dog,  are  wont  to  pursue  the  dog  only,  but  the  weeping  child 
they  bemoan  and  speak  fair  unto  it,  comforting  it  with  the  most 
sweet  words. 

The  spirit  therefore,  that  is  in  Paul  is  wonderful  cunning  in 
handling  the  afflicted  consciences  of  such  as  are  fallen.  Con- 
trariwise, the  pope  (because  he  is  led  with  a  wicked  spirit) 
breaketh  out  violently  like  a  tyrant,  and  rappeth  out  his  thunder- 
cracks  and  cursings  against  the  miserable  and  terrified  in  con- 
sciences ;  which  things  may  be  seen  in  his  bulls,  and  especially 
in  that  bull  touching  the  Lord's  supper.  The  bishops  also  do  their 
duty  never  a  whit  better.  They  teach  not  the  gospel,  they  are 
not  careful  for  the  saving  of  men's  souls,  but  only  they  seek  lord- 
ship and  sovereignty  over  them,  and  therefore  their  speakings  and 
doings  are  altogether  to  maintain  and  support  the  same.  In  like 
manner  are  all  the  vain-glorious  doctors  and  teachers  affected. 

Verse  6.     That  so  soon. 

Ye  see  how  Paul  complaineth,  that  to  fall  in  faith  is  an  easy 
matter.  In  respect  whereof,  he  warneth  the  faithful  in  another 
place,  "  That  he  which  standeth,  should  take  heed  that  he  fall 
not."  1  Cor.  X.  12.  We  also  do  daily  prove  by  experience,  how 
hardly  the  mind  conceiveth  and  retaineth  a  sound  and  steadfast 
faith.  Also  with  what  great  difficulty  a  perfect  people  is  gotten 
to  the  Lord.  A  man  may  labour  half  a  score  years  ere  he  shall 
get  some  little  church  to  be  rightly  and  religiously  ordered ;  and, 
when  it  is  so  ordered,  there  creepeth  in  some  madbrain,  yea  and 
a  very  unlearned  idiot,  which  can  do  nothing  else  but  speak 
slanderously  and  spitefully  against  sincere  preachers  of  the  word, 
and  he  in  one  moment  overthroweth  all.  Whom  would  not 
this  wicked  and  outrageous  dealing  move  ? 

We,  by  the  grace  of  God,  have  gotten  here  at  Wittenberg  the 
form  of  a  Christian  church.  The  word  among  us  is  purely 
taught,  the  sacraments  are  rightly  used,  exhortations  and  prayers 
are  made  also  for  all  estates  ;  and,  to  be  brief,  all  things  go  for- 
ward prosperously.  This  most  happy  course  of  the  gospel  some 
mad  head  would  soon  stop,  and,  in  one  moment,  would  overturn 
all  that  we,  in  many  years,  with  great  labour,  have  builded 
Even  so  it  befell  to  Paul,  the  elect  vessel  of  Christ.    He  had  won 


168  COMMENTARY  ON   ST.  PAUL's  [chAP.  1. 

the  churches  of  Galatia  with  great  care  and  travail,  which  the 
false  apostles,  in  a  short  time  after  his  departure,  overthrew,  as 
this  and  divers  other  of  his  epistles  do  witness.  So  great  is  the 
weakness  and  wretchedness  of  this  present  life  ;  and  we  so  walk 
in  the  midst  of  Satan's  snares,  that  one  fantastical  head  may- 
destroy  and  utterly  overthrow,  in  a  short  space,  all  that  which 
many  true  ministers,  labouring  night  and  day,  have  builded  up 
many  years  before.  This  we  learn  at  this  day  by  experience  to 
great  grief,  and  yet  we  cannot  remedy  this  enormity. 

Seeing  then  that  the  church  is  so  soft  and  so  tender  a  thing, 
and  is  so  soon  overthrown,  men  must  watch  cheerfully  against 
these  fantastical  spirits ;  who,  when  they  have  heard  two  ser- 
mons, or  have  read  a  few  leaves  in  the  Holy  Scriptures,  by-and- 
by  they  make  themselves  masters  and  controllers  of  all  learners 
and  teachers,  contrary  to  the  authority  of  all  men.  Many  such 
also  thou  mayest  find  at  this  day  amongst  handicraftsmen,  bold 
and  malapert  fellows,  who,  because  they  have  been  tried  by  no 
temptations,  did  never  learn  to  fear  God,  nor  had  any  taste  or 
feeling  of  grace.  These,  for  that  they  are  void  of  the  Holy 
Ghost,  teach  what  liketh  themselves  best,  and  such  things  as  are 
plausible  and  pleasant  to  the  common  people.  Then  the  unskil- 
ful multitude,  longing  to  hear  news,  do  by-and-by  join  themselves 
unto  them.  Yea,  and  many  also,  which  think  themselves  well 
seen  in  the  doctrine  of  faith,  and  after  a  sort  have  been  tried 
with  temptations,  are  seduced  by  them. 

Since  that  Paul  therefore,  by  his  own  experience,  may  teach 
us  that  congregations,  which  are  won  by  great  labour,  are  easily 
and  soon  overthrown,  we  ought  with  singular  care  to  watch 
against  the  devil  ranging  everywhere,  lest  he  come  while  we 
sleep,  and  sow  tares  among  the  wheat.  For  though  the  shep- 
herds be  never  so  watchful  and  diligent,  yet  is  the  Christian  flock 
in  danger  of  Satan.  For  Paul,  (as  I  said,)  with  singular  study 
and  diligence,  had  planted  churches  in  Galatia,  and  yet  he  had 
scarcely  set  his  foot  (as  they  say)  out  of  the  door,  but  by-and-by 
the  false  apostles  overthrew  some,  whose  fall  afterw^ard  was  the 
cause  of  great  ruin  in  the  churches  of  Galatia.  This  so  sudden, 
and  so  great  a  loss,  no  doubt,  was  more  bitter  unto  the  apostle 
than  death  itself  Therefore  let  us  watch  diligently  ;  first,  every 
one  for  himself ;  secondly,  all  teachers,  not  only  for  themselves, 
but  also  for  the  whole  church,  that  we  enter  not  into  temptation. 

Verse  6.     Ye  are  removed  away. 

Here  once  again  he  useth  not  a  sharp,  but  a  most  gentle  word. 
He  saith  not :  I  marvel  that  ye  so  suddenly  fall  away,  that  ye 
are  so  disobedient,  light,  inconstant,  unthankful ;  but  that  ye  are 
so  soon  removed.  As  if  he  should  say,  ye  are  altogether  pa- 
tients or  suiferers;  for  ye  have  done  no  harm,  but  ye  have  suf 


/ 

VER.  6.]  EPISTLE   TO  THE   GALATIANS.  169 

fered  and  received  harm.  To  the  intent  therefore,  that  he  might 
call  back  again  those  backsliders,  he  rather  accuseth  those  that 
did  remove,  than  those  that  were  removed,  and  yet  very  modestly 
he  blameth  them  also,  when  he  complaineth  that  they  were  re- 
moved. As  if  he  should  say:  Albeit  I  embrace  you  with  a 
fatherly  affection,  and  know  that  ye  are  deceived,  not  by  your 
own  default  but  by  the  default  of  the  false  apostles  :  yet  notwith- 
standing, I  would  have  wished,  that  ye  had  been  grown  up  a 
little  more  in  the  strength  of  sound  doctrine.  Ye  took  not  hold 
enough  upon  the  word,  ye  rooted  not  yourselves  deep  enough  in 
it,  and  that  is  the  cause  that  with  so  light  a  blast  of  wind  ye  are 
carried  and  removed.  Jerome  thinketh,  that  Paul  meant  to  in- 
terpret this  word  [Galatians]  by  alluding  to  the  Hebrew  word 
Galath,  which  is  as  much  as  to  say,  as  fallen  or  carried  away. 
As  though  he  would  say :  ye  are  right  Galatians,  both  in  name 
and  in  deed ;  that  is  to  say,  fallen  or  removed  away.  Some 
think  that  the  Germans  are  descended  of  the  Galatians.  Neither 
is  this  divination  perhaps  untrue.  For  the  Germans  are  not  much 
unlike  to  them  in  nature.  And  I  myself  also  am  constrained  to 
wish  to  my  countrymen  more  steadfastness  and  constancy ;  for 
in  all  things  we  do,  at  the  first  brunt  we  be  very  hot;  but 
when  the  heat  of  our  affections  is  allayed,  anon  we  become  more 
slack,  and  look,  with  what  rashness  we  begin  things,  with  the 
same  we  give  them  over,  and  utterly  reject  them. 

At  the  first,  when  the  light  of  the  gospel,  after  so  great  dark- 
ness of  men's  traditions,  began  to  appear,  many  were  zealously 
turned  to  godliness ;  they  heard  sermons  greedily,  and  had  the 
ministers  of  God's  word  in  reverence.  But  now,  when  religion 
IS  happily  reformed  with  so  great  increase  of  God's  word,  many 
which  before  seemed  to  be  earnest  disciples,  are  become  con- 
temners and  very  enemies  thereof.  Who  not  only  cast  off  the 
study  and  zeal  of  God's  word,  and  despise  the  ministers  thereof, 
but  also  hate  all  good  learning,  and  become  plain  hogs,  and 
belly-gods,  worthy  (doubtless)  to  be  compared  unto  the  foolish 
and  inconstant  Galatians., 

Verse  6.    From,  him  that  hath  called  you  in  the  grace  of  Christ. 

This  place  is  somewhat  doubtful,  and  therefore  it  hath  a  double 
understanding.  The  first  is:  "  From  that  Christ  that  hath  called 
you  in  grace."  The  other  is:  "From  him ;"  that  is  to  say,  from 
God  which  hath  called  you  in  the  grace  of  Christ.  I  embrace 
the  former.  For  it  liketh  me,  that  even  as  Paul,  a  little  before, 
made  Christ  the  Redeemer,  who  by  his  death  delivereth  us  from 
this  present  evil  world;  also  the  giver  of  grace  and  peace  equally 
whhGod  the  Father;  so  he  should  make  him  here  also  the  ca'ler 
in  grace;  for  Paul's  special  purpose  is,  to  beat  into  our  minds 
the  benefit  of  Christ,  by  whom  we  come  unto  the  Father. 

lO  P 


170  COMMENTARY   ON    ST.  PAIJL's  [chap.  I. 

There  is  also  in  these  words — from  him  that  hath  called  us  in 
grace — a  great  vehemency;  wherein  is  contained  withal  a  con- 
trary relation,  as  if  he  should  say,  alas!  how  lightly  do  you  suffer 
yourselves  to  be  withdrawn  and  removed  from  Christ,  which  hath 
called  yon,  not  as  Moses  did,  to  the  law,  works,  sins,  wrath,  and 
damnation,  but  altogether  to  grace !  So  we  also  complain  at 
this  day  with  Paul,  that  the  blindness  and  perverseness  of  men 
is  horrible,  in  that  none  will  receive  the  doctrine  of  grace  and 
salvation.  Or  if  there  be  any  that  receive  it,  yet  they  quickly 
slide  back  again,  and  fall  from  it ;  whereas,  notwithstanding,  it 
hringeth  with  it  all  good  things,  as  well  ghostly  as  bodily,  namely, 
forgiveness  of  sins,  true  righteousness,  peace  of  conscience,  and 
everlasting  life.  Moreover,  it  bringeth  light  and  sound  judgment 
of  all  kinds  of  doctrine  and  trades  of  life  ;  it  approveth  and  esta- 
blisheth  civil  government,  household  government,  and  all  kinds 
of  life  that  are  ordained  and  appointed  of  God ;  it  rooteth  out 
all  doctrines  of  error,  sedition,  confusion,  and  such  like ;  and  it 
putteth  away  the  fear  of  sin  and  death  ;  and  to  be  short,  it  dis- 
covereth  all  the  subtle  slights  and  works  of  the  devil,  and  open- 
eth  the  benefits  and  love  of  God  towards  us  in  Christ.  What 
(with  a  mischief)  means  the  world  to  hate  this  word,  this  glad 
tidings  of  everlasting  comfort,  grace,  salvation,  and  eternal  life, 
so  bitterly,  and  to  persecute  it  with  such  hellish  outrage  ? 

Paul  before  called  this  present  world  evil  and  wicked,  that  is 
to  say,  the  devil's  kingdom ;  for  else  it  would  acknowledge  the 
benefit  and  mercy  of  God.  Forasmuch  as  it  is  under  the  power 
of  the  devil,  therefore  doth  it  most  spitefully  hate  and  persecute 
the  same,  loving  darkness,  errors,  and  the  kingdom  of  the  devil, 
more  than  the  light,  the  truth  and  the  kingdom  of  Christ.  John 
iii.  19.  And  this  it  doth,  not  through  ignorance  or  error,  but 
through  the  malice  of  the  devil ;  which  thing  hereby  may  suffi- 
ciently appear,  in  that  Christ,  the  Son  of  God,  by  giving  himself 
to  death  for  the  sins  of  all  men,  hath  thereby  gained  nothing  else 
of  this  perverse  and  damnable  world,  but  that  for  this  his  inesti- 
mable benefit,  it  blasphemeth  him,  and  persecuteth  his  most 
healthful  word,  and  fain  would  yet  still  nail  him  to  the  cross  if 
it  could:  therefore  not  only  the  world  dwelleth  in  darkness,  but 
It  is  darkness  itself,  as  it  is  written  in  the  first  of  John. 

Paul  therefore  standeth  much  upon  these  words :  "  From 
Christ  who  hath  called  you;"  as  though  he  would  say,  Mr 
preaching  was  not  of  the  hard  laws  of  Moses,  neither  taught  I 
that  ye  should  be  bond-slaves  under  the  yoke ;  but  I  preached 
the  only  doctrine  of  grace  and  freedom  from  the  law,  sin,  wrath, 
and  damnation,  that  is  to  say,  that  Christ  hath  mercifully  called 
you  in  grace,  that  ye  should  be  freemen  under  Christ,  and  not 
bondmen  under  Moses,  whose  disciples  ye  are  now  become 
again  by  the  means  of  your  false  apostles,  who,  by  the  law  of 


VER.  6.]  EPISTLE   TO  THE   GALA.TIANS.  171 

Moses,  called  you  not  unto  grace,  but  unto  wrath,  to  the  hatmg 
of  God,  to  sin,  and  death.  But  Christ's  calling  bringeth  grace 
and  saving  health;  for  they  that  be  called  by  him,  instead  of  the 
law  that  worketh  sorrow,  do  gain  the  glad  tidings  of  the  gospel, 
and  are  translated  out  of  God's  wrath  into  his  favour,  out  of  sin 
into  righteousness,  and  out  of  death  into  life.  And  will  you  suf- 
fer yourselves  to  be  carried,  yea,  and  that  so  soon,  and  so  easily, 
another  way,  from  such  a  living  fountain,  full  of  grace  and  life  ? 
Now,  if  Moses  call  men  to  God's  wrath,  and  to  sin  by  the  law 
of  God,  whither  shall  the  pope  call  men  by  his  own  traditions  ? 
The  other  sense,  that  the  Father  calleth  in  the  grace  of  Christ,  is 
also  good ;  but  the  former  sense  concerning  Christ,  serveth  more 
fitly  for. the  comforting  of  afiiicted  consciences. 

Verse  6.     Unto  another  gospel. 

Here  we  may  learn  to  espy  the  crafty  slights  and  subtleties  of 
the  devil.  No  heretic  cometh  under  the  title  of  errors  and  of  the 
devil,  neither  doth  the  devil  himself  come  as  a  devil  in  his  own 
likeness,  especially  that  white  devil  which  we  spake  of  before. 
Yea,  even  the  black  devil,  which  forceth  men  to  manifest  wick- 
edness, maketh  a  cloak  for  them  to  cover  that  sin  which  they 
commit,  or  purpose  to  commit.  The  murderer,  in  his  rage,  seeth 
not  that  murder  is  so  great  and  horrible  a  sin  as  it  is  indeed,  for 
that  he  hath  a  cloak  to  cover  the  same.  Whoremongers,  thieves, 
covetous  persons,  drunkards,  and  such  other,  have  wherewith  to 
flatter  themselves,  and  cover  their  sins.  So  the  black  devil  also 
cometh  out  disguised  and  counterfeit  in  all  his  works  and  devices. 
But  in  spiritual  matter,  where  Satan  cometh  forth  not  black,  but 
white,  in  this  likeness  of  an  angel,  or  of  God  himself,  there  he 
passeth  himself  with  most  crafty  dissimulation,  and  wonderful 
slights,  and  is  wont  to  set  forth  to  sale  his  most  deadly  poison 
for  the  doctrine  of  grace,  for  the  word  of  God,  for  the  gospel  of 
Christ.  For  this  cause,  Paul  calleth  the  doctrine  of  the  false 
apostles,  Satan's  ministers,  a  gospel  also,  saying,  "  Unto  another 
gospel;"  but  in  derision;  as  though  he  would  say,  Ye  Galatians 
have  now  other  evangelists,  and  another  gospel ;  my  gospel  is 
now  despised  of  you;  it  is  now  no  more  in  estimation  among 
you. 

Hereby  it  may  be  easily  gathered,  that  these  false  apostles 
had  condemned  the  gospel  of  Paul  among  the  Galatians,  saying, 
Paul  indeed  hath  begun  well,  but  to  have  begun  it  well  is  not 
enough,  for  there  remains  yet  many  higher  matters ;  like  as  they 
say  in  the  fifteenth  chapter  of  the  Acts,  "  It  is  not  enough  for 
you  to  believe  in  Christ,  or  to  be  baptized,  but  it  behoveth  also 
that  ye  be  circumcised ;  for  except  ye  be  circumcised  after  the 
law  of  Moses,  ye  cannot  be  saved."     This  is  as  much  as  to  say, 


172  COMMENTARY  ON   ST.  PAUL's  [chAP.  I. 

as  Christ  is  a  good  workman,  which  hath  indeed  begun  a  build- 
ing, but  he  hath  not  finished  it :  for  this  must  Moses  do. 

So  at  this  day,  when  the  fantastical  Anabaptists  and  others 
cannot  manifestly  condemn  us,  they  say,  these  Lutherans  have 
the  spirit  of  fearfnUiess,  they  dare  not  frankly  and  freely  profess 
the  truth,  and  go  through  with  it.  Indeed,  they  have  laid  a 
foundation,  that  is  to  say,  they  have  well  taught  faith  in  Christ, 
but  the  beginning,  the  middle,  and  the  end,  must  be  joined 
together.  To  bring  this  to  pass,  God  hath  not  given  it  unto 
them,  but  hath  left  it  unto  us.  So  those  perverse  and  devilish 
spirits  extol  and  magnify  their  cursed  doctrine,  calling  it  the 
word  of  God,  and  so,  under  the  colour  of  God's  name,  they  de- 
ceive many.  For  the  devil  will  not  be  ugly  and  black  in  his 
ministers,  but  fair  and  white ;  and  to  the  end  he  may  appear  to 
be  such  a  one,  he  setteth  forth  and  decketh  all  his  words  and 
works  with  the  colour  of  truth,  and  with  the  name  of  God. 
Hereof  is  sprung  that  common  preverb  among  the  Germans, 
"In  God's  name  beginneth  all  mischief!" 

Wherefore  let  us  learn,  that  this  is  a  special  point  of  the  devil's 
cunning,  that  if  he  cannot  hurt  by  persecuting  and  destroying, 
he  doth  it  under  a  colour  of  correcting  and  building  up.     So 
now-a-days  he  persecuteth  us  with  power  and  sword,  that  when 
we  are  once  taken  away  and  despatched,  he  may  not  only  deface 
the  gospel,  but  utterly  overthrow  it.     But  hitherto  he  hath  pre- 
vailed nothing,  for  he  hath  slain  many  who  have  constantly  con- 
fessed this  our  doctrme  to  be  holy  and  heavenly,  through  whose 
blood  the  church  is  not  destroyed,  but  watered.     Forasmuch, 
therefore,  as  he  could  prevail  nothing  that  way,  he  stirreth  up 
wicked  spirits  and  ungodly  teachers,  which,  at  the  first,  allow 
our  doctrine,  and  teach  the  same  with  a  common  consent  together 
with  us ;  but  afterwards  they  say,  that  it  is  our  vocation  to  teach 
the  first  principles  of  Christian  doctrine,  and  that  the  mysteries 
of  the  Scriptures  are  revealed  unto  them  from  above,  by  God 
himself;   and  that  they  are  called  for  this  purpose,  that  they 
should  open  them  to  the  world.     After  this  manner  doth  the 
devil  hinder  the  course  of  the  gospel,  both  on  the  right  hand  and 
on  the  left,  but  more  on  the  right  hand  (as  I  said  before)  by 
building  and  correcting,  than  on  the  left  hand  by  persecuting  and 
destroying ;  wherefore  it  behoveth  us  to  pray  without  ceasing,  to 
read  the  Holy  Scriptures,  to  cleave  fast  unto  Christ  and  his  holy 
word,  that  we  may  overcome  the  devil's   subtleties,  with  the 
which  he  assaileth  us  both  on  the  right  hand  and  on  the  left. 
"For  we  wrestle  not  against  flesh  and  blood,  but  against  rule, 
against  power,  against  the  worldly  governors,  the  princes  of  the 
darkness  of  this  world,  against  the  spiritual  wickednesses  in 
heavenly  things." 


VER.  7.]  EPISTLE   TO  THE   GALATIANS.  173 

Verse  7.     Which  is  not  another  gospel,  but  that  there  he  some 
ivhich  trouble  you. 

.  Here  again  he  excuseth  the  Galatians,  and  most  bitterly  re- 
pro  veth  the  false  apostles;  as  though  he  would  say,  Ye  Galatians 
are  borne  in  hand,  that  the  gospel,  which  ye  have  received  of 
me,  is  not  the  true  and  sincere  gospel,  and  therefore  ye  think  ye 
do  well  to  receive  that  new  gospel,  which  the  false  apostles  teach, 
and  seemeth  to  be  better  than  mine.  I  do  not  so  much  charge 
you  with  this  fault,  as  those  disturbers  which  trouble  your  con- 
sciences, and  pull  you  out  of  my  hand.  Here  you  see  again 
how  vehement  and  hot  he  is  against  those  deceivers,  and  with 
what  rough  and  sharp  words  he  painteth  them  out,  calling  them 
troublers  of  the  churches,  which  do  nothing  else  but  seduce  and 
deceive  innumerable  poor  consciences,  giving  occasions  of  hor- 
rible mischiefs  and  calamities  in  the  congregations.  This  great 
enormity  we  also  at  this  day  are  constrained  to  see,  to  the  great 
grief  of  our  hearts,  and  yet  are  we  no  more  able  to  remedy  it, 
than  Paul  was  at  that  time. 

This  place  witnesseth,  that  those  false  apostles  had  reported 
Paul  to  be  an  unperfect  apostle,  and  also  a  weak  and  erroneous 
preacher ;  therefore  he  again  here  calleth  them  the  troublers  of 
the  church,  and  overthrowers  of  the  gospel  of  Christ.  Thus 
they  condemn  each  other.  The  false  apostles  condemned  Paul, 
and  Paul  again  the  false  apostles.  The  like  contending  and  con- 
demning is  always  in  the  church;  especially  when  the  doctrine 
of  the  gospel  flourisheth;  to  wit,  that  wicked  teachers  do  prose- 
cute, condemn,  and  oppress  the  godly;  and  on  the  other  side,  that 
the  godly  do  reprove  and  condemn  the  ungodly. 

The  Papists,  and  the  fantastical  spirits,  do  at  this  day  hate  us 
deadly,  and  condemn  our  doctrine  as  wicked  and  erroneous ; 
yea,  moreover,  they  lie  in  wait  for  our  goods  and  lives ;  and  we 
again  do,  with  a  perfect  hatred,  detest  and  condemn  their  cursed 
and  blasphemous  doctrine.  In  the  mean  time,  the  miserable 
people  are  at  no  stay,  wavering  hither  and  thither,  as  uncertain 
and  doubtful  to  which  part  they  may  lean,  or  whom  they  may 
safely  follow;  for  it  is  not  given  to  every  one  to  judge  Christianly 
of  such  weighty  matters :  but  the  end  will  show  which  part 
teacheth  truly,  and  justly  condemn  the  other.  Sure  it  is,  that 
we  persecute  no  man,  oppress  no  man,  put  no  man  to  death, 
neither  doth  our  doctrine  trouble  men's  consciences,  but  deliver- 
eth  them  out  of  innumerable  errors  and  snares  of  the  devil.  For 
the  truth  hereof,  we  have  the  testimony  of  many  good  men  who 
give  thanks  unto  God,  for  that,  by  our  doctrine,  they  have  re- 
ceived certain  and  sure  consolation  to  their  consciences.  Where- 
fore, like  as  Paul  at  that  time  was  not  to  be  blamed  that  the 
churches  were  troubled,  but  the  false  apostles,  so  at  this  day  it  's 

p2 


174  COMMENTARY  ON  ST.  PAUL'S  [chAP.  I. 

not  our  fault,  but  the  fault  of  the  Anabaptists,  and  such  frantic 
spirits,  that  many  and  great  troubles  are  in  the  church. 

Mark  here  diligently,  that  every  teacher  of  works,  and  of  the 
righteousness  of  the  law,  is  a  troubler  of  the  church,  and  of  the 
consciences  of  men.  And  who  would  ever  have  believed  that 
the  pope,  cardinals,  bishops,  monks,  and  that  whole  synagogue 
of  Satan,  specially,  the  founders  of  those  religious  orders,  (of 
which  number,  nevertheless,  God  might  save  some  by  miracle,) 
were  troublers  of  men's  consciences?  Yea,  verily,  they  be  yet 
far  worse  than  were  those  false  apostles  ;  for  the  false  apostles 
taught,  that,  besides  faith  in  Christ,  the  works  of  the  law  of  God 
were  also  necessary  to  salvation  ;  but  the  Papists,  omitting  faith, 
have  taught  men's  traditions  and  works  not  commanded  of  God, 
but  devised  by  themselves  without  and  against  the  word  of  God : 
and  these  have  they  not  only  made  equal  with  the  v/ord  of  God, 
but  also  exalted  them  far  above  it.  But  the  more  holy  the  he- 
retics seem  to  be  in  outward  show,  so  much  the  more  mischief 
they  do ;  for  if  the  false  apostles  had  not  been  endued  with  no- 
table gifts,  with  great  authority,  and  a  show  of  holiness,  and  had 
not  vaunted  themselves  to  be  Christ's  ministers,  the  apostles' 
disciples,  and  sincere  preachers  of  the  gospel,  they  could  not  so 
easily  have  defaced  Paul's  authority,  and  led  the  Galatians  out 
of  the  way. 

Now,  the  cause  why  he  setteth  himself  so  sharply  against 
them,  calling  them  the  troublers  of  the  churches,  is  for  that  be- 
sides faith  in  Christ,  they  taught  that  circumcision,  and  the  keep- 
ing of  the  law,  was  necessary  to  salvation.  The  which  thing 
Paul  himself  witnesseth  in  the  fifth  chapter  following;  and 
Luke,  in  the  fifteenth  of  the  Acts,  declareth  the  same  thing  in 
these  words,  "  That  certain  men  coming  down  from  Judea, 
taught  the  brethren,  saying.  Except  ye  be  circumcised  after  the 
custom  of  Moses,  ye  cannot  be  saved."  Acts  xv.  1.  Wherefore, 
the  false  apostles  most  earnestly  and  obstinately  contended  that 
the  law  ought  to  be  observed  ;  unto  whom  the  stiff-necked  Jews 
forthwith  joined  themselves,  and  so  afterwards  easily  persuaded 
such  as  were  not  established  in  the  faith,  that  Paul  was  not  a 
sincere  teacher,  because  he  regarded  not  the  law,  but  preached 
such  a  doctrine  as  did  abolish  and  overthrow  the  law.  For  it 
seemed  unto  them  a  very  strange  thing,  that  the  law  of  God 
should  utterly  be  taken  awa3'',  and  the  Jews,  which  had  always 
until  that  time  been  counted  the  people  of  God,  to  whom  also 
the  promises  were  made,  should  now  be  rejected :  yea,  it  seemed 
yet  a  more  strange  thing  unto  them,  that  the  Gentiles,  being 
wicked  idolaters,  should  attain  to  this  glory  and  dignity,  to  be 
the  people  of  God  without  circumcision,  and  without  the  works 
of  the  law,  by  grace  only,  and  faith  in  Christ. 

These  things  had  the  false  apostles  amplified  and  set  forth  to 


VER.  7.]  EPISTLE   TO   THE   GALATIANS.  175 

the  uttermost,  that  they  might  bring  Paul  into  more  hatred  among 
the  Galatians.  And  to  the  end  that  they  might  set  them  the 
more  sharply  against  him,  they  said,  that  he  preached  unto  the 
Gentiles  freedom  from  the  law,  to  bring  into  contempt,  yea,  and 
utterly  to  abolish  the  law  of  God  and  the  kingdom  of  the  Jews, 
contrary  to  the  law  of  God,  contrary  to  the  custom  of  the  Jewish 
nation,  contrary  to  the  example  of  the  apostles,  and  to  be  short, 
contrary  to  his  own  example ;  whereof,  he  was  to  be  shunned  as 
an  open  blasphemer  against  God,  and  a  rebel  against  the  whole 
commonweal  of  the  Jews,  saying,  that  they  themselves  ought 
rather  to  be  heard,  who,  besides  that  they  preached  the  gospel 
rightly,  were  also  the  very  disciples  of  the  apostles,  with  whom 
Paul  was  never  conversant.  By  this  policy,  they  defamed  and 
defaced  Paul  among  the  Galatians,  so  that  by  this  their  perverse 
dealing,  of  very  necessity,  Paul  was  compelled  with  all  his 
might  to  set  himself  against  these  false  apostles,  whom  he  boldly 
reproveth  and  condemneth,  saying,  that  they  are  the  troublers  of 
the  churches,  and  overthrowers  of  Christ's  gospel,  as  foUoweth. 

Verse  7.     And  intend  to  pervert  the  gospel  of  Christ. 

That  is  to  say,  they  do  not  only  go  about  to  trouble  you,  but 
also  utterly  to  abolish  and  overthrow  Christ's  gospel.  For  these 
two  things  the  devil  practiseth  most  busily ;  first,  he  is  not  con- 
tented to  trouble  and  deceive  many  by  his  false  apostles,  but 
moreover  he  laboureth  by  them  utterly  to  overthrow  the  gospel, 
and  never  resteth  till  he  hath  brought  it  to  pass.  Yet  such  per- 
verters  of  the  gospel  can  abide  nothing  less  than  to  hear  that 
they  are  the  apostles  of  the  devil ;  nay,  rather  they  glory  above 
others  in  the  name  of  Christ,  and  boast  themselves  to  be  the 
most  sincere  preachers  of  the  gospel.  But  because  they  mingle 
the  law  with  the  gospel,  they  must  needs  be  perverters  of  the 
gospel.  For  either  Christ  must  remain,  and  the  law  perish,  or 
the  law  must  remain,  and  Christ  perish  ;  for  Christ 'and  the  law 
can  by  no  means  agree  and  reign  together  in  the  conscience. — 
Where  the  righteousness  of  the  law  ruleth,  there  cannot  the 
righteousness  of  grace  rule  ;  and  again,  where  the  righteousness 
of  grace  reigneth,  there  cannot  the  righteousness  of  the  law 
reign ;  for  one  of  them  must  needs  give  place  unto  the  other. 
And  if  thou  canst  not  believe  that  God  will  forgive  thy  sins  for 
Christ's  sake,  whom  he  sent  into  the  world  to  be  our  high  priest: 
how  then,  I  pray  thee,  wilt  thou  believe  that  he  will  forgive  the 
same  for  the  works  of  the  law,  which  thou  couldst  never  per- 
form ;  or  for  thine  own  works,  which  (as  thou  must  be  constrain- 
ed to  confess)  be  such  as  it  is  impossible  for  them  to  countervail 
the  judgment  of  God  ? 

Wherefore,  the  doctrine  of  grace  can  by  no  means  stand  with 
the  doctrine  of  the  law.     The  one  must  simply  be  refused  and 


176  COMMENTARY  ON  ST.   PAUL's  [cHAP.  1. 

abolished,  and  the  other  confirmed  and  established.  For  as  Paul 
saitli  here,  to  mingle  the  one  with  the  other  is  to  overthrow  the 
gospel  of  Christ,  And  yet,  if  it  come  to  debating,  the  greater 
part  overcometh  the  better ;  for  Christ,  with  his  side  is  weak, 
and  the  gospel  is  but  a  foolish  preaching ;  contrariwise,  the 
kingdom  of  the  world,  and  the  devil,  the  prince  thereof,  are 
strong.  Besides  that,  the  wisdom  and  righteousness  of  the  flesh 
carry  a  goodly  show  ;  and  by  this  means,  the  righteousness  of 
grace  and  faith  is  lost,  and  the  other  righteousness  of  the  law  and 
works  advanced  and  maintained.  But  this  is  our  comfort,  that 
the  devil,  with  all  his  limbs,  cannot  do  what  he  would.  He  may 
trouble  many,  but  he  cannot  overthrow  Christ's  gospel.  The 
truth  may  be  assailed,  but  vanquished  it  cannot  be ;  for  the 
word  of  the  Lord  endureth  for  ever. 

It  seemeth  to  be  a  light  matter  to  mingle  the  law  and  the  gos- 
pel, faith  and  works,  together;  but  it  doth  more  mischief  than  a 
man's  reason  can  conceive  ;  for  it  doth  not  only  blemish  and 
darken  the  knowledge  of  grace,  but  also  it  taketh  away  Christ, 
with  all  his  benefits,  and  it  utterly  overthrowelh  the  gospel,  as 
Paul  saith  in  this  place.  The  cause  of  this  great  evil  is  our 
flesh,  which,  being  plunged  in  sins,  seeth  no  way  how  to  get 
out,  but  by  works,  and  therefore  it  would  live  in  the  righteous- 
ness of  the  law,  and  rest  in  the  trust  and  confidence  of  her  own 
works.  Wherefore,  it  is  utterly  ignorant  of  the  doctrine  of  faith 
and  grace,  without  the  which,  notwithstanding,  it  is  impossible 
for  the  conscience  to  find  rest  and  quietness. 

It  appeareth  also  by  these  words  of  Paul :  "  And  intend  to 
pervert  the  gospel  of  Christ,"  that  the  false  apostles  were  exceed- 
ing bold  and  shameless,  which  with  all  their  might  set  themselves 
against  Paul;  wherefore  he  again,  using  his  spirit  of  zeal  and 
fervency,  and  being  fully  persuaded  of  the  certainty  of  his  call- 
ing, setteth  himself  strongly  against  them,  and  wonderfully  mag- 
nifieth  his  ministry,  saying, 

Verse  S.  Biit  though  that  we,  or  an  angel  from  heaven, 
preach  unto  you  otherwise  than  that  we  have  preached  unto 
you,  let  him  be  accursed. 

Here  Paul  casteth  out  very  flames  of  fire,  and  his  zeal  is  so 
fervent,  that  he  beginneth  also  almost  to  curse  the  angels.  Al- 
though, saith  he,  that  we  ourselves,  even  I  and  my  brethren 
Timothy  and  Titus,  and  as  many  as  teach  Christ  purely  with 
me,  (I  speak  not  now  of  those  seducers  of  consciences;)  "yea, 
or  if  an  angel  from  heaven  preach  unto  you,"  &c.,  notwithstand- 
ing I  would  rather,  that  I  myself,  or  my  brethren,  yea,  and  the 
very  angels  from  heaven  also,  should  be  holden  accursed,  than 
that  my  gospel  should  be  overthrown.     This  is  indeed  a  vehe- 


VER.  9.]  EPISTLE  TO   THE   GALATIANS.  177 

ment  zeal,  that  he  dare  so  boldly  curse,  not  only  himself,  and  his 
brethren,  but  also  even  an  angel  from  heaven. 

The  Greek  word  anathema^  in  Hebrew  herem,  signifieth  a 
thing  accursed,  execrable,  and  detestable,  which  hath  nothing  to 
do,  no  participation,  or  communion  with  God.  So  saith  Joshua  : 
"  Cursed  be  the  man  before  the  Lord,  that  raiseth  up  and  build- 
eth  this  city  Jericho."  Josh.  vi.  26.  And  in  the  last  of  Leviticus 
it  is  written :  "  Nothing  separate  from  the  common  use,  which 
shall  be  separate  from  man,  shall  be  redeemed,  but  die  the  death, 
whether  it  be  man  or  beast."  So  God  had  appointed  Amalek, 
and  certain  other  cities,  accursed  by  God's  own  sentence,  should 
be  utterly  razed  and  destroyed.  This  is  then  the  mind  of  Paul: 
"  I  had  rather  that  myself,  and  other  my  brethren,  yea,  and  an 
angel  from  heaven,  should  be  accursed,  than  that  we  or  others 
should  preach  any  other  gospel  than  that  we  have  preached  al- 
ready." So  Paul  first  curseth  himself;  for  cunning  artificers  are 
wont  first  to  find  fault  with  themselves,  that  they  may  the  more 
freely  and  sharply  afterwards  reprove  others. 

Paul  therefore  concludeth,  that  there  is  no  other  gospel  besides 
that  which  he  himself  had  preached.  But  he  preached  not  a 
gospel  which  he  had  himself  devised,  but  the  same  which  God 
promised  before  by  his  prophets  in  the  Holy  Scriptures,  (Rom.  i.) 
therefore  he  pronounceth  himself  and  others,  yea,  even  an  angel 
from  heaven,  to  be  undoubtedly  accursed,  if  they  teach  any  thing 
contrary  to  the  former  gospel :  for  the  voice  of  the  gospel  once 
sent  forth,  shall  not  be  called  back  again  till  the  day  of  judgment. 

Verse  9.  ^^s  we  said  before,  so  say  ive  now  again,  if  any  man 
preach  unto  yon  otherwise  than  that  you  have  received,  let 
him  be  accursed. 

He  repeateth  the  selfsame  thing,  only  changing  the  persons. 
Before  he  cursed  himself,  his  brethren,  and  an  angel  from  heaven, 
here  if  there  be  any  (saith  he)  besides  us,  which  preach  unto 
you  any  other  gospel  than  that  ye  have  received  of  us,  let  them 
also  be  accursed.  Therefore,  he  plainly  excommunicateth  and 
curseth  all  teachers  in  general,  himself,  his  brethren,  an  angel, 
and  moreover  all  others  whatsoever,  namely,  all  those  false 
teachers  his  adversaries.  Here  appeareth  an  exceeding  great 
fervency  of  spirit  in  the  apostle,  that  he  dare  curse  all  teachers 
throughout  the  whole  world  and  in  heaven,  which  pervert  his 
gospel  and  teach  any  other :  for  all  men  must  either  believe  that 
gospel  that  Paul  preached,  or  else  they  must  be  accursed  and 
condemned.  Would  to  God  this  terrible  sentence  of  the  apostle 
might  strike  a  fear  into  their  hearts  that  seek  to  pervert  the  gos- 
pel of  Paul ;  of  which  sort,  at  this  day,  (the  more  it  is  to  be 
lamented,)  the  world  is  full. 

This  changing  of  persons  is  here  to  be  marked.  For  PatiL 
23 


178  COMMENTARY   ON  ST.  PAUL's  [chAP.  I. 

speaketh  otherwise  in  his  first  cursing,  than  he  doth  in  the  second. 
In  the  first  he  saith  :  "  If  we,  or  an  angel  from  iieaven,  preach 
unto  you  any  other  gospel  than  that  we  have  preached  unto 
you  ;"  in  the  second,  "  Than  that  ye  have  received."  And  this 
he  doth  of  purpose,  lest  the  Galatians  should  say,  We,  0  Paul, 
do  not  pervert  the  gospel  that  thou  hast  preached  unto  us :  we 
understood  thee  not  rightly,  but  the  teachers  that  came  after  thee 
have  declared  unto  us  the  true  meaning  thereof  This  (saith  he) 
will  I  in  no  case  admit.  They  ought  to  add  nothing,  neither  to 
correct  it ;  but  that  which  ye  heard  of  me  is  the  sincere  word 
of  God  :  let  this  only  remain.  Neither  do  I  desire  myself  to  be 
another  manner  of  teacher  than  I  was,  nor  you  other  disciples. 
Wherefore,  if  ye  hear  any  man  bringing  any  other  gospel  than 
that  ye  have  heard  of  me,  or  bragging  that  he  will  deliver  better 
things  than  ye  have  received  of  me,  let  him  and  his  disciples  be 
both  accursed. 

The  first  two  chapters,  in  a  manner,  contain  nothing  else  but 
defences  of  his  doctrine,  and  confutations  of  errors;  so  that,  until 
he  Cometh  to  the  end  of  the  second  chapter,  he  toucheth  not  the 
chiefest  matter  which  he  handleth  in  this  epistle,  namely,  the 
article  of  justification.  Notwithstanding,  this  sentence  of  Paul, 
ought  to  admonish  us,  that  so  many  as  think  the  pope  to  be  the 
judge  of  the  Scripture,  are  accursed ;  which  thing  the  popish 
schoolmen  have  wickedly  taught,  standing  upon  this  ground: 
The  church  hath  allowed  four  gospels  only,  therefore  there  are 
but  four;  for  if  it  had  allowed  more,  there  had  been  more.  Now, 
seeing  the  church  might  receive  and  allow  such  and  so  many 
gospels  as  it  would,  therefore  the  church  is  above  the  gospel.  A 
goodly  argument,  forsooth. — I  approve  the  Scripture,  ergOy  I  am 
above  the  Sfiripture !  .John  Baptist  acknowledgeth  and  con- 
fcsseth  Christ,  and  pointeth  to  him  with  his  finger,  therefore  he 
is  above  Christ !  The  church  approveth  the  Christian  faith  and 
doctrine,  therefore  the  church  is  above  them  !  For  the  over- 
throwing of  this  their  wicked  and  blasphemous  doctrine,  thou 
hast  here  a  plain  text  like  a  thunderbolt,  wherein  Paul  subjected 
both  himself  and  an  angel  from  heaven,  and  doctors  upon  earth, 
and  all  others  teachers  and  masters  whatsoever,  under  the  au- 
thority of  the  Scripture  ;  for  they  ought  not  to  be  masters,  judges, 
or  arbiters,  but  only  witnesses,  disciples,  and  confessors,  of  the 
church,  whether  it  be  the  pope,  Luther,  Augustine,  Paul,  or  an 
angel  from  heaven.  Neither  ought  any  doctrine  to  be  taught  or 
heard  in  the  church  besides  the  pure  word  of  God,  that  is  to  say, 
the  Holy  Scripture;  otherwise  accursed  be  both  the  teachers  and 
hearers  together  with  their  doctrine. 

Verse  10.     For  now  preach  I  mart's  doctrine,  or  God's? 
These  words  are  spoken  with  the  same  vehemency  of  spirit 


VER.  10.]  EPISTLE   TO   THE   GALATIANS.  179" 

that  the  former  were ;  as  if  he  would  say,  Am  I,  Paul,  so  un- 
known amongst  you,  which  have  preached  so  openly  in  your 
churches  ?  Are  my  bitter  conflicts,  and  so  many  sharp  battles 
against  the  Jews,  yet  unknown  unto  you  ?  It  appeareth  (I  think) 
sufficiently  unto  you  by  my  preaching  and  by  so  many  and  so 
great  afflictions  which  I  have  suffered,  whether  I  serve  men  or 
God ;  for  all  men  see  that  by  this  my  preaching,  I  have  not  only 
stirred  up  persecution  against  me  in  every  place,  but  have  also 
procured  the  cruel  hatred  both  of  mine  own  nation,  and  of  all 
other  men.  I  show,  therefore,  plainly  enough,  that  I  seek  not 
by  my  preaching  the  favour  or  praise  of  men,  but  to  set  forth 
the  benefit  and  glory  of  God. 

Neither  do  we  seek  the  favour  of  men  by  our  doctrine :  for 
we  teach  that  all  men  are  wicked  by  nature,  and  the  children  of 
wrath.  We  condemn  man's  free-will,  his  strength,  wisdom,  and 
righteousness,  and  all  religion  of  man's  own  devising ;  and  to  be 
short,  we  say  that  there  is  nothing  in  us  that  is  able  to  deserve 
grace,  and  the  forgiveness  of  sins ;  but  we  preach,  that  we  ob- 
tain this  grace  by  the  free  mercy  of  God  only,  for  Christ's  sake : 
for  so  the  heavens  show  forth  the  glory  of  God,  and  his  works, 
condemning  all  men  generally  with  their  works.  Eph,  ii.  3.  This 
is  not  to  preach  for  the  favour  of  men,  and  of  the  world ;  for 
the  world  can  abide  nothing  less  than  to  hear  his  wisdom,  right- 
eousness, religion,  and  power, condemned;  and  to  speak  against 
those  mighty  and  glorious  gifts  of  the  world,  is  not  to  flatter  the 
world,  but  rather  to  procure  hatred  and  indignation  of  the  world, 
(Ps.  xix.  1,)  for  if  we  speak  against  men,  or  any  thing  else  that 
pertaineth  to  their  glory,  it  cannot  be  but  that  cruel  hatred,  per- 
secutions, excommunications,  murders,  and  condemnations,  must 
needs  follow. 

If  then  (saith  Paul)  they  see  other  matters,  why  see  they  not 
this  also,  that  I  teach  the  things  that  are  of  God,  and  not  of 
men  ?  that  is  to  say,  that  I  seek  no  man's  favour  by  my  doctrine, 
but  I  set  out  God's  mercy,  offered  unto  us  in  Christ ;  for  if  I 
sought  the  favour  of  men  I  would  not  condemn  their  works. 
Now,  forasmuch  as  I  condemn  men's  works,  that  is  to  say, 
because  I  show  God's  judgment  out  of  his  word  (whereof  I  am  a 
minister)  against  all  men,  how  that  they  are  sinners,  unrighteous, 
wicked,  children  of  wrath,  bond-slaves  of  the  devil,  and  damned, 
and  that  they  are  not  made  righteous  by  works  or  by  circum- 
cision, but  by  grace  only,  and  faith  in  Christ;  therefore  I  procure 
unto  myself  the  deadly  hate  of  rhen ;  for  they  can  abide  nothing 
less  than  to  hear  that  they  are  such ;  nay,  rather,  they  \vould  be 
praised  for  wise,  righteous  and  holy.  Wherefore  this  witnesseth 
sufficiently,  that  I  teach  not  man's  doctrine.  After  the  same 
manner  Christ  speaketh  also  in  the  seventh  of  John ;  "  The 
world  cannot  hate  you,  but  me  it  hateth,  because  I  testify  of  it 


ISO  COMMENTARY  ON  ST.   PAUL's  [chAP.  I. 

that  the  works  thereof  are  evil."  John  vii.  7.  And  in  the  third 
of  John,  "  This  is  condemnation,  that  hght  is  come  into  the 
world,  and  men  loved  darkness  more  than  light,  because  their 
works  are  evil."  John  iii.  19. 

Now,  that  I  teach  the  things  which  are  of  God,  saith  the 
apostle,  hereby  it  may  sufficiently  appear,  that  I  preach  the  only 
grace,  the  mercy,  the  goodness  and  the  glory  of  God.  More- 
over, he  that  speaketh,  as  Christ  saith,  those  things  which  his 
Lord  and  Master  hath  commanded  him,  and  glorifieth  not  him- 
self, but  him  whose  messenger  he  is,  bringeth  and  teacheth  the 
true  word  of  God.  But  I  teach  those  things  only  which  are 
commanded  me  from  above  :  neither  glorify  I  myself,  but  him 
that  sent  me.  Besides  that,  I  stir  up  against  myself  the  wrath 
and  indignation  of  both  the  Jews  and  Gentiles :  therefore  my 
doctrine  is  true,  sincere,  certain,  and  of  God,  neither  can  there 
be  any  other,  much  less  any  better,  than  this  my  doctrine  is. 
Wherefore,  whatsoever  doctrine  else  teacheth  not  as  mine  doth, 
that  all  men  are  sinners,  and  are  justified  by  faith  only  in 
Christ,  must  needs  be  false,  wicked,  blasphemous,  accursed  and 
devilish ;  and  even  such  also  are  they  which  either  teach  it  or 
receive  it. 

So  we  with  Paul  do  boldly  pronounce  all  such  doctrine  to  be 
accursed  as  agreeth  not  with  ours.  For  neither  do  we  speak  by 
our  preaching  the  praise  of  men,  or  the  favour  of  princes  or 
bishops,  but  the  favour  of  God  alone,  whose  only  grace  and 
mercy  we  preach,  despising.and  treading  under  foot  whatsoever 
is  of  ourselves.  Whosoever  he  be  then  which  shall  teach  any 
other  gospel,  or  that  which  is  contrary  to  ours,  let  us  be  bold  to 
say,  that  he  is  sent  of  the  devil,  and  hold  him  accursed. 

Verse  10.     Or  go  I  about  to  phase  men? 

That  is,  do  I  serve  men  or  God  ?  he  hath  always  a  glance  at 
the  false  apostles.  These,  said  he,  must  needs  seek  to  please 
and  to  flatter  men ;  for  by  this  means  they  seek,  that  they  again 
may  glory  in  their  flesh. — Moreover,  because  they  will  not  bear 
the  hatred  and  persecution  of  men,  they  teach  circumcision, 
only  to  avoid  the  persecution  of  the  cross,  as  foUoweth  in  the 
fifth  chapter. 

So  at  this  day,  ye  may  find  many  which  seek  to  please  men, 
and  to  the  end  they  may  live  in  peace  and  security  of  the  flesh, 
they  teach  the  things  which  are  of  men,  that  is  to  say,  wicked 
things,  or  else  they  allow  the  blasphemies  and  wicked  judgments 
of  the  adversaries,  contrary  to  the  word  of  God,  against  their  own 
conscience,  that  they  may  keep  still  the  favour  of  princes  and 
bishops,  and  enjoy  their  goods.  But  we,  because  we  endeavour 
to  please  God,  and  not  men,  do  stir  up  against  us  the  malice  of 
*he  devil,  and  hell  itself;  we  sufi'er  the  reproaches  and  slanders 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  181 

of  the  world,  death,  and  all  the  mischiefs  that  can  be  devised 
against  us. 

So  saith  Paul  here:  "I  seek  not  to  please  men,"  that  they 
may  praise  my  doctrine,  and  report  me  to  be  an  excellent  teacher, 
but  I  desire  only  that  my  doctrine  may  please  God:  and  by  this 
means  I  make  men  my  mortal  enemies.  Which  thing  I  find  by 
experience  to  be  most  true :  for  they  requite  me  with  infamy, 
slander,  imprisonment,  and  this  sword.  Contrariwise  the  false 
apostles  teach  the  things  that  are  of  men,  that  is  to  say,  such 
things  as  be  pleasant  and  plausible  to  man's  reason,  and  that  to 
the  end  they  may  live  in  ease,  and  purchase  the  favour,  good- 
will, and  praise  of  the  people.  And  such  men  find  that  they 
seek  for  :  for  they  are  praised  and  magnified  of  men.  So  saith 
Christ  also,  (Matt,  vi.)  "  That  hypocrites  do  all  things  to  be 
praised  of  men."  And  in  the  fifth  of  John  he  sharply  reproveth 
such;  "  How  can  ye  believe,"  saith  he,  "  which  receive  honour 
one  of  another,  and  seek  not  the  honour  that  cometh  of  God 
alone  ?"  The  things  which  Paul  hath  hitherto  taught,  are  in  a 
manner  examples  only.  In  the  mean  time,  notwithstanding  he 
is  very  earnest  every  where  in  proving  his  doctrine  to  be  sincere 
and  sound. — Therefore  he  exhorteth  the  Galatians  that  they 
forsake  it  not  for  any  other  doctrine. 

Verse  10.     For  if  I  should  yet  please  meji,  I  were  not  the 
servant  of  God. 

These  things  are  to  be  referred  to  the  whole  office  and  ministry 
of  Paul,  to  show  what  a  contrariety  there  was  between  his  con- 
versation before  in  the  Jewish  law,  and  his  conversation  now 
under  the  gospel.  As  if  he  would  say,  do  ye  think  that  I  go 
about  stilt  to  please  men,  as  I  did  in  times  past?  So  he  speaketh 
afterwards  in  the  fifth  chapter :  "  If  I  yet  preach  circumcision, 
why  do  I  sufler  persecution  ?"  As  though  he  would  say,  do  ye 
not  see  and  hear  of  my  daily  conflicts,  great  persecutions,  and 
afflictions?  After  I  was  converted  and  called  to  the  office  of 
apostleship,  I  never  taught  man's  doctrine,  neither  sought  I  to 
please  men^  but  God  alone.  That  is  to  say,  I  seek  not  by  my 
ministry  and  doctrine,  the  praise  and  favour  of  men,  but  of  God 

Here  again  is  to  be  marked,  how  maliciously  and  craftily  the 
false  apostles  went  about  to  bring  Paul  into  hatred  among  the 
Galatians.  They  picked  out  of  his  preachings  and  writings  cer- 
tain contradictions,  (as  our  adversaries  at  this  day  do  out  of  our 
books,)  and  by  this  means  they  would  have  convinced  him  that 
he  had  taught  contrary  things.  Wherefore  they  said,  that  there 
was  no  credit  to  be  given  unto  him  :  but  that  circumcision  and 
the  law  ought  to  be  kept :  which  thing  he  himself  also  by  his 
example  had  allowed,  because  he  had  circumcised  Timothy  ac- 
cording to  the  law;  had  purified  himself  with  other  four  men  in 

Q 


182  COMMENTARY  ON   ST.  PAUL's  [chap.  I. 

the  temple  at  Jerusalem,  and  had  shaven  his  head  at  Cenchrea. 
Acts  xvi.  3  ;  xviii.  18,  These  things  they  craftily  surmised  that 
Paul  by  the  commandment  and  authority  of  the  apostles  was 
constrained  to  do  :  which  notwithstanding  he  had  kept  as  indif- 
ferent, bearing  with  the  infirmity  of  the  weak  brethren,  (which 
yet  understood  not  the  Christian  liberty,)  lest  they  should  be  of- 
fended. To  these  cavillations  thus  he  answereth :  how  true  it  is 
which  the  false  apostles  forge  against  me  for  the  overthrowing  of 
my  gospel,  and  setting  up  of  the  law  and  circumcision  again,  the 
matter  itself  sufficiently  declareth.  For  if  I  would  preach  the 
law  and  circumcision,  and  commend  the  strength,  the  power, 
and  the  will  of  man,  I  should  not  be  so  odious  unto  them,  but 
should  please  them. 

Verse  11,  12.  Now  I  certify  you  brethren,  that  the  gospel 
ivhich  lu as  preached  of  me,  was  not  after  man.  For  neither 
received  I  it  of  man,  neither  loas  I  taught  it  but  by  the  re- 
velation of  Jesus  Christ. 

Here  is  the  principal  point  ofthis  matter  :  which  containeth  a 
confutation  of  his  adversaries,  and  a  defence  of  his  doctrine,  to 
the  end  of  the  second  chapter.  Upon  this  he  standeth,  this  he 
urgeth,  and  with  an  oath  confirmeth,  that  he  learned  not  his  gos- 
pel of  a  man,  but  received  it  by  the  revelation  of  Jesus  Christ. 
And  in  that  he  sweareth,  he  is  constrained  so  to  do,  that  the  Ga- 
latians  may  believe  him,  and  also,  that  they  should  give  no  ear 
to  the  false  apostles :  whom  he  reproveth  as  liars,  because  they 
had  said,  that  he  learned  and  received  his  gospel  of  the  apostles. 

Where  he  saith  that  his  gospel  is  not  after  man,  he  meaneth 
not  that  his  gospel  is  not  earthly,  for  that  is  manifest  of  itself: 
and  the  false  apostles  bragged  also  that  their  doctrine  was  not 
earthly  but  heavenly  :  but  he  meaneth,  that  he  learned  not  his 
gospel  by  the  ministry  of  men,  or  received  it  by  any  earthly 
means,  as  we  all  learn  it  either  by  the  ministry  of  men,  or  else 
receive  it  by  some  earthly  means ;  some  by  hearing,  some  by 
reading,  and  some  by  writing :  but  he  received  the  same  only 
by  the  revelation  of  Jesus  Christ.  If  any  man  list  to  make  any 
other  distinction,  I  am  not  against  it.  Here  the  apostle  showeth 
by  the  way,  that  Christ  is  not  only  man,  but  that  he  is  both  God 
and  very  man,  when  he  saith,  that  he  received  not  his  gospel  by 
man. 

Now,  Paul  received  his  gospel  in  the  way  as  he  was  going  to 
Damascus,  where  Christ  appeared  unto  him  and  talked  with 
him.  Afterwards  also  he  talked  with  him  in  the  temple  at  Jeru- 
salem. But  he  received  his  gospel  in  the  way,  as  Luke  reciteth 
the  story  in  the  ninth  of  the  Acts.  "  Arise,"  said  Christ,  "and 
go  into  the  city,  and  it  shall  be  told  thee  what  thou  must  do." 
He  doth  not  bid  him  go  into  the  city,  that  he  might  learn  the 


VER.  11,12.]  EPISTLE   TO  THE   GALATIANS. 

gospel  of  Ananias:  but  Ananias  was  bid  to  go  and  baptize  him, 
to  lay  his  hands  upon  him,  to  commit  the  ministry  of  the  word 
unto  him,  and  to  commend  him  unto  the  church,  and  not  to 
teach  him  the  gospel,  which  he  had  received  afore,  as  he  glorieth 
in  the  same  place,  by  the  only  revelation  of  Jesus  Christ.  And 
this  Ananias  himself  confesseth, saying,  "Brother  Saul,  the  Lord 
which  appeared  to  thee  in  the  way,  hath  sent  me,  that  thou 
mightest  receive  thy  sight."  Therefore  he  received  not  his  doc- 
trine of  Ananias,  but  being  already  called,  lightened,  and  taught 
of  Christ  in  the  way,  he  was  sent  to  Ananias,  that  he  might  also 
have  the  testimony  of  men,  that  he  was  called  of  God  to  preach 
the  gospel  of  Christ. 

This  Paul  was  constrained  to  recite,  to  put  away  the  slander 
of  the  false  apostles,  who  laboured  to  bring  him  into  hatred  v/ith 
the  Galatians,  saying  that  Paul  was  inferior  to  the  rest  of  the 
apostles'  scholars,  who  had  received  of  the  apostles  that  which 
they  taught  and  kept ;  whose  conversation,  also  they  had  seen  a. 
long  time,  and  that  Paul  himself  had  also  received  the  same 
things  of  them,  although  he  did  now  deny  it.  Why,  then,  would 
they  rather  obey  an  inferior,  and  despise  the  authority  of  the 
apostles  themselves,  who  were  not  only  the  fore-elders  and 
teachers  of  the  Galatians,  but  also  of  all  the  churches  throughout 
the  whole  world  ? 

This  argument,  which  the  same  apostles  grounded  upon  the 
authority  of  the  apostles,  was  strong  and  mighty,  whereby  the 
Galatians  were  suddenly  overthrown,'  especially  in  this  matter. 
I  would  never  have  believed,  had  I  not  been  taught  by  these 
examples  of  the  churches  of  Galatia,  of  the  Corinthians  and  others, 
that  they  which  had  received  the  word  of  God  in  the  beginning 
with  such  joy,  among  whom  were  many  notable  men,  could  so 
quickly  be  overthrown.  0  good  Lord,  what  horrible  and  infi- 
nite mischiefs  may  one  only  argument  easily  bring !  which  so 
pierceth  a  man's  conscience,  when  God  withdraweth  his  grace, 
that  in  one  moment  he  loseth  all  together.  By  this  subtlety  then 
the  false  apostles  did  easily  deceive  the  Galatians,  being  not  fully 
established  and  grounded,  but  as  yet  weak  in  the  faith. 
■  Moreover,  the  matter  of  justification  is  brittle  :  not  of  itself, 
for  of  itself  it  is  most  sure  and  certain,  but  in  respect  of  us. 
Whereof  I  myself  have  good  experience.  For  I  know  in  what 
hours  of  darkness  I  sometimes  wrestle.  I  know  how  often  I 
suddenly  lose  the  beams  of  the  gospel  and  grace,  as  being  sha- 
dowed from  me  with  thick  and  dark  clouds.  Briefly  I  know,  in 
what  a  slippery  place  even  such  also  do  stand,  as  are  well  exer- 
cised and  seem  to  have  sure  footing  in  matters  of  faith.  We 
have  good  experience  of  this  matter :  for  we  are  able  to  teach  it 
unto  others,  and  this  is  a  sure  token  that  we  understand  it.  But 
when  in  the  very  conflict,  we  should  use  the  gospel  which  is,  the 


184  COMMENTARY    ON    ST.  PAUL's  [chap.  I. 

word  of  grace,  consolation,  and  life,  there  doth  the  law,  the  word 
of  wrath,  heaviness  and  death  prevent  the  gospel,  and  beginneth 
to  rage,  and  the  terrors  which  it  raiseth  up  in  the  conscience  are 
no  less  than  was  that  horrible  show  in  the  mount  Sinai.  So  that 
even  one  place  of  the  Scripture  containing  some  threatening  of  the 
law  (Exod.  xix.  18)  overwhelmeth  and  drowneth  all  consolations 
besides,  and  so  shaketh  all  our  inward  powers,  that  it  maketh  us 
to  forget  justification,  grace,  Christ,  the  gospel,  and  all  together. 

Therefore,  in  respect  of  us,  it  is  a  very  brittle  matter,  because 
we  are  brittle.  Again,  we  have  against  us  even  the  one  half  of  ] 
ourselves :  that  is  to  say,  reason,  and  all  the  powers  thereof . 
Besides  all  this,  the  flesh  resisteth  the  spirit,  which  cannot  be-; 
lieve  assuredly  that  the  promises  of  God  are  true.  It  fighteth 
therefore  against  the  spirit,  and  as  Paul  saith,  "  it  holdeth  the 
spirit  captive,"  (Gal.  v.  17.  Rom.  vii.  23,)  so  that  it  cannot  be- 
lieve so  steadfastly  as  it  would.  Wherefore,  we  teach  continually, 
that  the  knowledge  of  Christ,  and  of  faith,  is  no  work  of  man, 
but  simply  the  gift  of  God,  who,  as  he  created  faith,  so  doth  he 
keep  it  in  us.  And  even  as  he  first  giveth  faith  unto  us  through 
the  word,  so  afterwards  he  exerciseth,  increaseth,  strengtheneth, 
and  maketh  perfect  the  same  in  us  by  the  word.  Therefore  the 
greatest  service  that  a  man  can  do  unto  God,  and  the  very  sab- 
bath of  sabbaths,  is,  to  exercise  himself  in  true  godliness,  dili- 
gently to  hear  and  to  read  the  word.  Contrariwise,  there  is 
nothing  more  dangerous  than  to  be  weary  of  the  word.  He 
therefore  that  is  so  cold,  that  he  thinketh  himself  to  know 
enough,  and  beginneth  by  little  and  little  to  loathe  the  word, 
that  man  hath  lost  Christ  and  the  gospel,  and  that  which  he 
"  thinketh  himself  to  know,"  he  attaineth  only  by  bare  specu- 
lation :  and  he  is  like  unto  a  man,  as  St.  James  saith,  ''  who 
beholding  his  face  in  a  glass,  goeth  his  way,  and  by-and-by  for- 
getteth  what  his  countenance  was."   James  i.  23,  24. 

Wherefore  let  every  faithful  man  labour  and  strive  with  all 
diligence  to  learn  and  to  keep  this  doctrine :  and  to  that  end,  let 
him  use  humble  and  hearty  prayer,  with  continual  study  and 
meditation  of  the  word. — And  when  we  have  done  never  so 
much,  yet  shall  we  have  enough  to  keep  us  occupied.  For  we 
have  to  do  with  no  small  enemies,  but  strong  and  mighty,  and 
such  as  are  in  continual  war  against  us,  namely,  our  own  ilesh, 
all  the  dangers  of  the  world,  the  law,  sin,  death,  the  wrath  and 
judgment  of  God,  and  the  devil  himself,  who  never  ceaseth  to 
tempt  us  inwardly  by  his  fiery  darts,  and  outwardly  by  his  false 
apostles,  to  the  end  that  he  may  overthrow,  if  not  all,  yet  the 
most  part  of  us. 

This  argument  therefore  of  the  false  apostles  had  a  goodly 
show,  and  seemed  to  be  very  strong.  Which  also  at  this  day 
prevaileth  with  many,  namely,  that  the  apostles,  the  holy  fathers 


VER.  11, 12.]  EPISTLE   TO   THE   GALATIANS.  185 

and. their  successors  have  so  taught:  that  the  church  so  thinketh 
and  beUeveth.  Moreover  that  it  is  impossible  that  Christ  should 
suffer  his  church  so  long  a  time  to  err.  Art  thou  alone,  say  they, 
wiser  than  so  many  holy  men?  wiser  than  the  whole  church? 
After  this  manner,  the  devil  being  changed  into  an  angel  of  light, 
setteth  upon  us  craftily  at  this  day,  by  certain  pestiferous  hypo- 
crites, who  say,  we  pass  not  for  the  pope,  we  abhor  the  hypoc- 
risy of  monks,  and  such  like ;  but  we  would  have  the  authority 
of  the  holy  church  to  remain  untouched.  The  church  hath  thus 
believed  and  taught,  this  long  time.  So  have  all  the  doctors  of 
the  primitive  church,  holy  men,  more  ancient  and  better  learned 
than  thou.  Who  art  thou,  that  darest  dissent  from  all  these,  and 
bring  unto  us  a  contrary  doctrine?  When  Satan  reasoneth  thus, 
conspiring  with  the  flesh  and  reason,  then  is  thy  conscience  ter- 
rified and  utterly  despaireth,  unless  thou  constantly  return  to 
tliyself  again,  and  say,  whether  it  be  Cyprian,  Ambrose,  Augus- 
tine, either  St.  Peter,  Paul,  or  John,  yea,  or  an  angel  from  hea- 
ven, that  teacheth  otherwise,  yet  this  I  know  assuredly,  that  I 
teach  not  the  things  of  men,  but  of  God :  that  is  to  say,  I  attri- 
bute all  things  to  God  alone,  and  nothing  to  man. 

When  I  first  took  upon  me  the  defence  of  the  gospel,  I  remem- 
ber that  Doctor  Staupitius,  a  worthy  man,  said  thus  unto  me : 
"  This  liketh  me  well,  that  this  doctrine  which  thou  preachest, 
yieldeth  glory,  and  all  things  else  unto  God  alone,  and  nothing 
unto  man ;  for  unto  God  there  cannot  be  attributed  too  much 
glory,  goodness,  mercy,"  &c.  This  saying  did  then  greatly  com- 
fort and  confirm  me.  And  true  it  is,  that  the  doctrine  of  the 
gospel  taketh  from  men  all  glory,  wisdom,  righteousness,  &c. 
and  giveth  the  same  to  the  Creator  alone,  who  made  all  things 
of  nothing.  Matt.  vi.  12.  We  may  also  more  safely  attribute 
too  much  unto  God  than  unto  man :  for  in  this  case  I  may  say 
boldly :  be  it  so,  that  the  church,  Augustine  and  other  doctors, 
also  Peter  and  Apollo,  yea,  even  an  angel  from  heaven,  teach  a 
contrary  doctrine,  yet  my  doctrine  is  such,  that  it  setteth  forth 
and  preacheth  the  grace  and  glory  of  God  alone ;  and  in  the 
matter  of  salvation,  it  condemneth  the  righteousness  and  wisdom 
of  all  men.  In  this  I  cannot  offend,  because  I  give  both  to  God 
and  man  that  which  properly  and  truly  belongeth  unto  them  both. 

But  thou  wilt  say,  the  church  is  holy,  the  fathers  are  holy. 
It  is  true,  notwithstanding,  albeit  the  church  be  holy,  yet  is  it 
compelled  to  pray:  "forgive  us  our  trespasses."  So,  though  the 
fathers  be  holy,  yet  are  they  saved  through  the  forgiveness  of 
sins.  Therefore  neither  am  I  to  be  believed,  nor  the  church,  nor 
the  fathers,  nor  the  apostles,  no,  nor  an  angel  from  heaven,  if 
we  teach  any  thing  against  the  word  of.  God  ;  but  let  the  word 
of  God  abide  for  ever;  for  else  this  argument  of  the  false  apos- 
tles had  mightily  prevailed  against  Paul's  doctrine.  For  indeed 
24  q3 


1S6  COMMENTARY  ON  ST.  PAUL's  [chAP.  I. 

it  was  a  great  matter,  a  great  matter,  I  say,  to  set  before  the 
Galatians  the  whole  church,  with  all  the  company  of  the  apos- 
tles, against  Paul  alone,  but  lately  sprung  up,  and  of  small  au- 
thority. This  was  therefore  a  strong  argument,  and  concluded 
mightily.  For  no  man  saith  willingly,  that  the  church  erreth, 
and  yet  it  is  necessary  to  say  that  it  erreth,  if  it  teach  any  thing 
besides  or  against  God's  word. 

Peter,  the  chief  of  the  apostles,  taught,  both  in  life  and  doc- 
trine, besides  God's  word,  therefore  he  erred,  and  was  deceived. 
Neither  did  Paul  dissemble  that  error,  although  it  seemed  to  be 
but  a  light  fault,  because  he  saw  it  would  turn  to  the  hurt  of  the 
whole  church,  but  "withstood  him  even  to  his  face,  because  he 
walked  not  after  the  truth  of  the  gospel."  Gal.  ii.  11.  There- 
fore neither  is  the  church,  nor  Peter,  nor  the  apostles,  nor  angels 
from  heaven,  to  be  heard,  unless  they  bring  and  teach  the  pure 
word  of  God. 

This  argument,  even  at  this  day,  is  not  a  little  prejudicial  to 
our  cause.  For  if  we  may  neither  believe  the  pope,  nor  the 
fathers,  nor  Luther,  nor  any  other,  except  they  teach  us  the  pure 
word  of  God,  whom  shall  we  then  believe  ?  who,  in  the  mean- 
while, shall  certify  our  adversaries?  for  they  brag  that  they  also 
have  the  pure  word  of  God,  and  teach  it.  Again,  we  believe 
not  the  Papists,  because  they  teach  not  the  word  of  God,  neither 
can  they  teach  it.  Contrariwise,  they  hate  us  most  bitterly,  and 
persecute  us  as  most  pestilent  heretics  and  seducers  of  the  people. 
What  is  to  be  done  in  this  case  ?  Shall  it  be  lawful  for  every 
fantastical  spirit  to  teach  what  himself  listeth,  seeing  the  world 
can  neither  hear  or  abide  our  doctrine  ?  For  although  we  glory 
with  Paul,  that  we  preach  the  pure  gospel  of  Christ,  yet  we 
profit  nothing,  but  are  compelled  to  hear,  that  this  our  glorying 
is  not  only  vain,  rash,  and  arrogant,  but  also  devilish  and  full  of 
blasphemy.  But  if  we  abase  ourselves,  and  give  place  to  the 
rage  of  our  adversaries,  then  both  the  Papists  and  Anabaptists 
wax  proud.  The  Anabaptists  will  vaunt  that  they  bring  and 
teach  some  strange  thing  which  the  world  never  heard  of 
before.  The  Papists  will  set  up  again,  and  establish  their  old 
abominations.  Let  every  man  therefore  take  heed,  that  he  be 
more  sure  of  his  calling  and  doctrine,  that  he  may  boldly  say 
with  Paul :  "  Although  we,  or  an  angel  from  heaven,  preach 
unto  you  otherwise  than  that  we  have  preached  unto  you,  let 
him  be  accursed."  Gal.  i.  8. 

Verse  13.  For  ye  have  heard  of  7ny  conversation  in  times 
past,  in  Jewish  religion,  how  that  I  persecuted  the  church 
of  God  extremely,  and  ivasted  it ;  and  profited  in  the  Jeivish 
religion,  above  many  of  my  companions  of  mine  own  nation. 

This  place  hath  in  it  no  singular  doctrine.     Notwithstanding, 


VER.  14.]  EPISTLE   TO   THE   GALATIANS.  187 

Paul  allegeth  here  his  own  example,  saying,  I  have  defended 
the  traditions  of  the  Pharisees,  and  the  Jewish  rehgion,  more 
constantly  than  ye,  and  all  your  false  teachers.  Wherefore,  if 
the  righteousness  of  the  law  had  been  any  thing  worth,  I  had 
not  turned  back  from  it:  in  the  keeping  whereof,  notwithstanding, 
before  I  knew  Christ,  I  did  so  exercise  myself,  and  so  profit 
therein,  that  I  excelled  many  of  my  companions  of  mine  own 
nation.  Moreover,  I  was  so  zealous  in  defence  of  the  same, 
that  I  persecuted  the  church  of  God  extremely,  and  wasted  it. 
For  having  received  authority  of  the  high  priests,  I  put  many  in 
prison,  (Acts  xxvi.  10,)  and  when  they  should  be  put  to  death, 
I  pronounced  the  sentence,  and  punished  them  throughout  all 
the  synagogues.  I  compelled  them  to  blaspheme,  and  was  so 
exceeding  mad  upon  them,  that  I  persecuted  them  even  unto 
strange  cities. 

Verse  14.     Jind  was  much  more  zealous  of  the  traditions  of 

my  fathers. 

He  calleth  not  here  the  traditions  of  the  fathers,  pharisaical  or 
human  traditions :  for  in  this  place  he  treateth  not  of  the  phari- 
saical traditions,  but  of  a  far  higher  matter,  and  therefore  he 
calleth  even  that  holy  law  of  Moses,  the  fathers'  traditions :  that 
is  to  say,  received  and  left  as  an  inheritance  from  the  fathers. 
For  these,  said  he,  "  when  I  was  in  the  Jewish  religion,  I  was 
very  zealous."  He  speaketh  after  the  same  manner  to  the 
Philippians.  Chap.  iii.  6.  "  As  concerning  the  law,"  saith  he, 
"  I  was  a  Pharisee,  concerning  zeal,  I  persecuted  the  church,  and 
as  concerning  the  righteousness  of  the  law,  I  was  unrebukeable." 
As  though  he  would  say ;  Here  I  may  glory,  and  may  compare 
with  the  whole  nation  of  the  Jews,  yea,  even  with  the  best  and 
holiest  of  all  those  who  are  of  the  circumcision ;  let  them  show 
me,  if  they  can,  a  more  zealous  and  earnest  defender  of  Moses' 
law  than  I  have  been.  This  thing,  0  ye  Galatians,  ought  to 
have  persuaded  you  not  to  believe  these  deceivers,  which  mag- 
nify the  righteousness  of  the  law,  as  a  matter  of  great  importance : 
whereas,  if  there  were  any  cause  to  glory  in  the  righteousness 
of  the  law,  I  have  more  cause  to  glory  than  any  other. 

In  like  manner  say  I  of  myself,  that  before  I  was  lightened 
with  the  knowledge  of  the  gospel,  I  was  as  zealous  for  the 
papistical  laws  and  traditions  of  the  fathers,  as  ever  any  was, 
most  earnestly  maintaining  and  defending  them  as  holy  and  ne- 
cessary to  salvation.  Moreover,  I  endeavoured  to  observe  and 
keep  them  myself,  as  much  as  possible  for  me  to  do  ;  punishing 
my  poor  body  with  fasting,  watching,  praying  and  other  exer- 
cises, more  than  all  they  which  at  this  day  do  so  bitterly  hate 
and  persecute  me,  because  now  I  take  from  them  the  glory  of 
justifying  by  works  and  merits.     For  I  was  so  diligent  and  su- 


188  COMMENTARY  ON  ST.   PAUL's  [chAP.  I. 

perstilious  in  the  observation  hereof,  that  I  laid  more  upon  my 
body,  than,  without  danger  of  health,  it  was  able  to  bear.  I 
honoured  the  pope  of  mere  conscience,  and  unfeignedly,  not  seek- 
ing after  prebends,  promotions,  and  livings:  but  whatsoever  I  did, 
I  did  it  with  a  single  heart,  of  a  good  zeal,  and  for  the  glory  of 
God.  But  those  things  which  then  were  gainful  unto  me,  now 
with  Paul,  I  count  to  be  but  loss  for  the  excellency  of  the  know- 
ledge of  Jesus  Christ  my  Lord.  But  our  adversaries,  as  idle 
beUies,  and  tried  with  no  temptations,  believe  not  that  I  and 
many  others  have  endured  such  things  :  I  speak  of  such,  as  with 
great  desire  sought  for  peace  and  quietness  of  conscience,  which 
notwithstanding  in  so  great  darkness  it  was  not  possible  for  them 
to  find. 

Verse  15,  16,  17.  But  when  it  had  pleased  God  {which  had 
separated  me  from  my  mother^ s  womb,  and  called  me  by  his 
grace)  to  reveal  his  Son  in  me,  that  I  should  preach  him 
among  the  Gentiles,  immediately  I  communicated  not  ivith 
flesh  and  blood.  Neither  came  I  again  to  Jerusalem,  to 
them  which  were  apostles  before  me,  but  I  went  unto  Arabia, 
and  turned  again  unto  Damascus. 

This  is  the  first  journey  of  Paul.  And  here  he  witnesseth 
that  straightway,  after  he  was  called  by  the  grace  of  God,  to 
preach  Christ  among  the  Gentiles,  he  went  unto  Arabia,  without 
the  advice  of  any  man,  to  that  work  whereunto  he  was  called. 
And  this  place  witnesseth  by  whom  he  was  taught,  and  by  what 
means  he  came  to  the  knowledge  of  the  gospel,  and  to  his  apos- 
tleship.  "When  it  had  pleased  God,"  saith  he.  As  if  he  would 
say :  I  have  not  deserved  it,  because  I  was  zealous  of  the  law 
of  God  without  judgment,  nay  rather,  this  foolish  and  wicked 
zeal  stirred  me  up,  that,  God  so  permitting,  I  fell  headlong  into 
more  abominable  and  outrageous  sins ;  I  persecuted  the  church 
of  God,  I  was  an  enemy  to  Christ,  I  blasphemed  his  gospel,  and 
to  conclude,  I  was  the  author  of  shedding  much  innocent  blood 
This  was  my  desert.  In  the  midst  of  this  cruel  rage,  I  was 
called  to  such  inestimable  grace.  What !  was  it  because  of  this 
outrageous  cruelty  ?  No,  forsooth.  But  the  abundant  grace  of 
God,  who  calleth,  and  showeth  mercy  to  whom  he  will,  par- 
doned and  forgave  me  all  those  blasphemies :  and  for  these  my 
horrible  sins,  which  then  I  thought  to  be  perfect  righteousness, 
and  an  acceptable  service  unto  God,  he  gave  unto  me  his  grace, 
the  knowledge  of  his  truth,  and  called  me  to  be  an  apostle. 

We  also  are  come  at  this  day,  to  the  knowledge  of  grace  by 
the  selfsame  merits.  I  crucified  Christ  daily  in  my  monkish  life, 
and  blasphemed  God  through  my  false  faith,  wherein  I  then  con- 
tinually lived.  Outwardly  I  was  not  as  other  men,  extortioners, 
unjust,  whoremongers:  but  I  kept  chastity,  poverty,  and  obc- 


VER.  15—17.]  EPISTLE    TO   THE    GALATIANS.  189 

dience.  Moreover,  I  was  free  from  the  cares  of  this  present  hfe. 
I  was  only  given  to  fasting,  watching,  praying,  saying  of  masses, 
and  such  hke.  Notwithstanding,  in  the  mean  time,  I  fostered 
under  this  cloaked  holiness,  and  trust  in  mine  own  righteous- 
ness, continual  mistrust,  doubtfulness,  fear,  hatred,  and  blasphemy 
against  God.  And  this  my  righteousness  was  nothing  else  but 
a  filthy  puddle,  and  the  very  kingdom  of  the  devil.  For  Satan 
loveth  such  saints,  and  accounteth  them  for  his  dear  darlings, 
who  destroy  their  own  bodies  and  souls,  and  deprive  themselves 
of  all  the  blessings  of  God's  gifts.  In  the  mean  time,  notwith- 
standing, wickedness,  blindness,  contempt  of  God,  ignorance  of 
the  gospel,  profanation  of  the  sacraments,  blaspheming  and  tread- 
ing of  Christ  under  foot,  and  the  abuse  of  all  the  benefits  and 
gifts  of  God,  do  reign  in  them  at  the  full.  To  conclude,  such 
saints  are  the  bond-slaves  of  Satan,  and  therefore  are  driven  to 
speak,  think,  and  do  whatsoever  he  will,  although  outwardly 
they  seem  to  excel  all  others  in  good  works,  in  holiness  and 
strictness  of  life. 

Such  we  were  under  the  popedom :  verily  no  less,  if  not  more 
contumelious  and  blasphemous  against  Christ  and  his  gospel, 
than  Paul  himself,  and  specially  I :  for  I  did  so  highly  esteem 
the  pope's  authority,  that  to  dissent  from  him,  even  in  the  least 
point,  I  thought  it  a  sin  worthy  of  everlasting  death.  And  that 
wicked  opinion  caused  me  to  think  that  John  Huss  was  a  cursed 
heretic,  yea,  and  I  accounted  it  a  heinous  offence,  but  once  to 
think  of  him,  and  I  would  myself,  in  defence  of  the  pope's  au- 
thority, have  ministered  fire  and  sword,  for  the  burning  and  de- 
stroying of  that  heretic,  and  thought  it  a  high  service  unto  God 
so  to  do.  Wherefore,  if  you  compare  publicans  and  harlots  with 
these  holy  hypocrites,  they  are  not  evil.  For  they,  when  they 
offend,  have  remorse  of  conscience,  and  do  not  justify  their 
wicked  doings ;  but  these  men  are  so  far  from  acknowledging 
their  abominations,  idolatries,  wicked  will-worshippings  and 
ceremonies,  to  be  sins,  that  they  affirm  the  same  to  be  righteous- 
ness, and  a  most  acceptable  sacrifice  unto  God,  yea,  they  adore 
them  as  matters  of  singular  holiness,  and  through  them,  do 
promise  salvation  unto  others,  and  also  sell  them  for  money,  as 
things  available  to  salvation. 

This  is  then  our  goodly  righteousness,  this  is  our  high  merit, 
which  bringeth  unto  us  the  knowledge  of  grace ;  to  wit,  that  we 
have  so  deadly  and  so  devilishly  persecuted,  blasphemed,  trodden 
under  foot,  and  condemned  God,  Christ,  the  gospel,  faith,  the 
sacraments,  all  godly  men,  the  true  worship  of  God,  and  have 
taught  and  established  quite  contrary  things.  And  the  more 
holy  we  were,  the  more  were  we  blinded,  and  the  more  did  we 
worship  the  devil.  There  was  not  one  of  us,  but  he  was  a 
blood-sucker,  if  not  in  deed,  yet  in  heart. 


190  COMMENTARY  ON  ST.   PAUL's  [chAP.  I. 

Verse  15.     When  it  pleased  God. 

As  though  he  would  say  :  It  is  the  alone  and  inestimable  fa- 
vour of  God,  that  not  only  he  hath  spared  me,  so  wicked  and  so 
cursed  a  wretch,  such  a  blasphemer,  a  persecutor,  and  a  rebel 
against  God,  but  besides  that,  hath  also  given  unto  me  the  know- 
ledge of  salvation,  his  Spirit,  Christ  his  Son,  the  office  of  an 
apostle,  and  everlasthig  life.  So  God  beholding  us  guilty  in  the 
like  sins,  hath  not  only  pardoned  our  impieties  and  blasphemies 
of  his  mere  mercy  for  Christ's  sake,  but  hath  also  overwhelmed 
us  with  great  benefits  and  spiritual  gifts.  But  many  of  us  are 
not  only  unthankful  unto  God  for  this  his  inestimable  grace,  and, 
as  it  is  written,  (2  Pet.  i.)  do  forget  the  cleansing  of  their  old  sins, 
but  also  opening  again  a  window  to  the  devil,  they  begin  to 
loathe  his  word,  and  many  also  do  pervert  and  corrupt  it,  and  so 
become  authors  of  new  errors.  "  The  ends  of  these  men  are 
worse  than  the  beginnings."   Matt.  xii.  45. 

Verse  15.     Which  had  separated  me  from  my  mother^ s  loomb. 

This  is  a  Hebrew  phrase.  As  if  he  said  :  which  had  sancti- 
fied, ordained,  and  prepared  me.  That  is,  God  had  appointed, 
when  I  was  yet  in  my  mother's  womb,  that  I  should  so  rage 
against  his  church,  and  that  afterwards  he  would  mercifully  call 
me  back  again  from  the  midst  of  my  cruelty  and  blasphemy,  by 
his  mere  grace  into  the  way  of  truth  and  salvation.  To  be  short, 
when  I  was  not  yet  born,  I  was  an  apostle  in  the  sight  of  God, 
and  when  the  time  was  come,  I  was  declared  an  apostle  before 
the  whole  world. 

Thus  Paul  cutteth  off  all  deserts,  and  giveth  glory  to  God 
alone,  but  to  himself  all  shame  and  confusion.  As  though  he 
would  say :  all  the  gifts  both  small  and  great,  as  well  spiritual 
as  corporal,  which  God  purposed  to  give  unto  me,  and  all  the 
good  things  which  at  any  time  in  all  my  life  I  should  do,  God 
himself  had  before  appointed  when  I  was  yet  in  my  mother's 
womb,  where  I  could  neither  wish,  think,  nor  do  any  good  thing. 
Therefore  this  gift  also  came  unto  me  by  the  mere  predestination 
and  free  mercy  of  God  before  I  was  yet  born.  Moreover,  after 
I  wa«  born,  he  supported  me,  being  loaded  with  innumerable 
and  most  horrible  iniquities.  And  that  he  might  the  more  mani- 
festly declare  the  unspeakable  and  inestimable  greatness  of  his 
mercy  towards  me,  he  of  his  mere  grace  forgave  my  abominable 
and  infinite  sins,  and  moreover  replenished  me  with  such  plenty 
of  his  grace,  that  I  did  not  only  know  what  things  are  given 
unto  us  in  Christ,  but  preached  the  same  also  unto  others.  Such 
are  the  deserts  and  merits  of  all  men,  especially  of  those  old 
dotards,  who  exercise  themselves  wholly  in  the  stinking  puddles 
of  man's  own  righteousness. 


TER.  15,16.]  EPISTLC   TO  THE   GALATIANS.  191 

Verse  15.     And  called  me  by  his  grace. 

Mark  the  diligence  of  the  apostle.  "  He  called  me,"  saith  he. 
How  ?  AVas  it  for  my  pharisaical  religion,  or  for  my  blameless 
and  holy  life?  For  my  prayers,  fastings,  and  works?  No. 
Much  less  then  for  my  blasphemies,  persecutions,  oppressions. 
How  then  ?     By  his  mere  grace  alone. 

Verse  16.     To  reveal  his  Son  in  me. 

• 

You  hear  in  this  place,  what  manner  of  doctrine  is  given  and 
committed  to  Paul  :  to  wit,  the  doctrine  of  the  gospel,  which  is 
the  revelation  of  the  Son  of  God.  This  is  a  doctrine  quite  con- 
trary to  the  law,  which  revealeth  not  the  Son  of  God,  but  it 
showeth  forth  sin,  it  terrifieth  the  conscience,  it  revealeth  death, 
the  wrath  and  judgment  of  God  and  hell.  The  gospel  therefore 
is  such  a  doctrine,  as  admitted  no  law :  yea  it  must  be  separate 
as  far  from  the  law,  as  there  is  distance  between  heaven  and 
earth.  This  difference  in  itself  is  easy  and  plain,  but  unto  us  it 
is  hard  and  full  of  difficulty.  For  it  is  an  easy  matter  to  say, 
that  the  gospel  is  nothing  else  but  the  revealing  of  the  Son  of 
God,  or  the  knowledge  of  Jesus  Christ,  and  not  the  revealing 
of  the  law.  But  in  the  agony  and  conflict  of  conscience,  to  hold 
this  fast,  and  to  practise  it  in  deed,  it  is  a  hard  matter,  yea,  and 
to  them  also  that  be  most  exercised'^therein. 

Now,  if  the  gospel  be  the  revealing  of  the  Son  of  God,  as  Paul 
defineth  it  in  this  place,  then  surely  it  accuseth  not,  it  feareth  not 
the  consequence,  it  threateneth  not  death,  it  bringeth  not  to 
despair,  as  the  law  doth :  but  it  is  a  doctrine  concerning  Christ, 
which  is  neither  law  nor  work,  but  our  righteousness,  wisdom, 
sanctification,  and  redemption.  1  Cor.  i.  30.  Although  this  thing 
be  more  clear  than  the  sun-light,  yet  notwithstanding  the  mad- 
ness and  blindness  of  the  Papists  hath  been  so  great,  that  of  the 
gospel  they  have  made  a  law  of  charity,  and  of  Christ  a  law- 
maker, giving  more  strait  and  heavy  commandments  than  Moses 
himself  But  the  gospel  teacheth,  that  Christ  came  not  to  set 
forth  a  new  law,  and  to  give  commandments  as  touching  man- 
ners :  but  that  he  came  to  this  end,  that  he  might  be  made  an 
oblation  for  the  sins  of  the  whole  world,  and  that  our  sins  might 
be  forgiven,  and  everlasting  life  given  unto  us  for  his  sake,  and 
not  for  the  works  of  the  law,  or  for  our  own  righteousness. 
Of  this  inestimable  treasure  freely  bestowed  upon  us,  the  gospel 
properly  preachetb  unto  us.  Wherefore  it  is  a  kind  of  doctrine 
that  is  not  learned  or  gotten  by  any  study,  diligence,  or  wisdom 
of  man,  nor  yet  by  the  law  of  God,  but  it  is  revealed  by  God 
himself,  as  Paul  saith  in  this  place  ;  first  by  the  external  word; 
then  by  the  working  of  God's  Spirit  inwardly.  The  gospel 
therefore  is  a  divine  word  that  came  down  from  heaven,  and  is 


192  COMMENTARY  ON  ST.   ?AUL's  [chap.  I. 

revealed  by  the  Holy  Ghost,  who  was  also  sent  for  the  same  pur- 
pose :  yet  in  such  sort  notwithstanding,  that  the  outward  word 
must  go  hefore.  For  Paul  himself  had  no  inward  revelation, 
until  he  had  heard  the  outward  word  from  heaven,  which  was 
this,  "  Saul,  Saul,  why  persecutest  thou  me  ?"  Acts  ix.  4.  First, 
therefore,  he  heard  the  outward  word,  then  afterwards  followed 
revelations,  the  knowledge  of  the  word  faith,  and  the  gifts  of  the 
Holy  Ghost. 

Verse  16.     That  I  should  preach  him  among  the  Gentiles. 

It  pleased  God,  said  he,  "  to  reveal  himself  in  me."  To  what 
purpose  ?  Not  only  that  I  myself  should  believe  in  the  Son  of 
God,  but  also  that  I  should  preach  him  among  the  Gentiles. 
And  why  not  among  the  Jews?  Lo,  here  we  see  that  Paul  is 
properly  the  apostle  of  the  Gentiles,  albeit  he  preached  Christ 
among  the  Jews  also. 

Paul  comprehendeth  here  in  few  words,  as  is  his  wont,  his 
whole  divinity,  which  is,  to  preach  Christ  among  the  Gentiles. 
As  if  he  would  say,  I  will  not  burden  the  Gentiles  with  the  law, 
because  I  am  the  apostle  and  evangelist  of  the  Gentiles,  and  not 
their  lawgiver.  Thus  he  directeth  all  his  words  against  the  false 
apostles.  As  though  he  would  say :  0  ye  Galatians,  ye  have 
not  heard  the  righteousness  of  the  law,  or  of  works,  to  be  taught 
by  me :  for  this  belongeth  to  Moses,  and  not  to  me  Paul,  being 
the  apostle  of  the  Gentiles.  For  my  office  and  ministry  is  to 
bring  the  gospel  unto  you,  and  to  show  unto  you  the  same  reve- 
lation which  I  myself  have  had.  Therefore  ought  you  to  hear 
no  teacher  that  teacheth  the  law.  For  among  the  Gentiles,  the 
law  ought  not  to  be  preached,  but  the  gospel ;  not  Moses,  but 
the  Son  of  God ;  not  the  righteousness  of  works,  but  the  right- 
eousness of  faith.  This  is  the  preaching  that  properly  belongeth 
to  the  Gentiles. 

Verse  17.     Immediately  I  communicated  not  loith  Jlesh  ajid 

blood. 

Paul  here  making  mention  of  flesh  and  blood,  speaketh  not  of 
the  apostles.  For  by-and-by  he  addeth :  "  Neither  came  I  again 
to  Jerusalem,  to  them  which  were  apostles  before  me."  But  this 
is  Paul's  meaning,  that  after  he  had  once  received  the  revelation 
of  the  gospel  from  Christ,  he  consulted  not  with  any  man  in 
Damascus,  much  less  did  he  desire  any  man  to  teach  him  the 
gospel :  again,  that  he  went  not  to  Jerusalem,  to  Peter  and  the 
other  apostles,  to  learn  the  gospel  of  them,  but  that  forthwith  he 
preached  Jesus  Christ  in  Damascus,  where  he  received  baptism 
of  Ananias,  and  imposition  of  hands :  for  it  was  necessary  for 
him  to  have  the  outward  sign  and  testimony  of  his  caUing.  The 
same  also  writeth  Luke,  Acts  ix. 


VER.  17—19.]  EPISTLE   TO  THE   GALATIANS.  193 

Verse  17.  Neither  came  I  to  Jerusalem,  to  them  that  ivere 
apostles  before  me,  but  went  into  Jlrabia,  and  turned  again 
into  Damascus. 

That  is,  I  went  into  Arabia  before  I  saw  the  apostles,  or  con- 
sulted with  them,  and  forthwith  I  took  upon  me  the  office  of 
preaching  among  the  Gentiles :  for  thereunto  I  was  called,  and 
had  also  received  a  revelation  from  God.  He  did  not  then  re- 
ceive his  gospel  of  any  man,  or  of  the  apostles  themselves,  but 
was  content  with  his  heavenly  calling,  and  with  the  revelation 
of  Jesus  Christ  alone.  Wherefore  this  whole  place  is  a  confuta- 
tion of  the  false  apostles'  argument,  which  they  used  against 
Paul,  saying  that  he  was  but  a  scholar,  and  a  hearer  of  the  apos- 
tles, who  lived  after  the  law :  and  moreover,  that  Paul  himself 
also  had  lived  according  to  the  law,  and  therefore  it  was  neces- 
sary that  the  Gentiles  themselves  should  keep  the  law,  and  be 
circumcised.  To  the  end  therefore  that  he  might  stop  the  mouths 
of  these  cavillers,  he  rehearseth  this  long  history :  before  my 
conversion,  saith  he,  I  learned  not  my  gospel  of  the  apostles, 
nor  of  any  other  of  the  brethren  that  believed,  (for  I  persecuted 
extremely,  not  only  this  doctrine,  but  also  the  church  of  God, 
and  wasted  it :)  neither  after  my  conversion ;  for  forthwith  I 
preached,  not  Moses  with  his  law,  but  Jesus  Christ  at  Damas- 
cus, consulting  with  no  man,  neither  as  yet  having  seen  any  of 
the  apostles. 

Verse  18,  19.  Then  after  three  years,  I  came  again  to  Jeru- 
salem, to  visit  Peter,  and  abode  with  him  fifteen  days.  And 
none  other  of  the  apostles  saw  I,  save  James,  the  Lord's 
brother. 

Paul  granteth  that  he  was  with  the  apostles,  but  not  with  all 
the  apostles.  Howbeit  he  declareth,  that  he  went  up  to  Jerusa- 
lem to  them,  not  commanded,  but  of  his  own  accord,  not  to  learn 
any  thing  of  them,  but  to  see  Peter.  The  same  thing  Luke  also 
writeth  in  the  ninth  chapter  of  the  Acts,  that  Barnabas  led  Paul 
to  the  apostles,  and  declared  to  them,  how  that  he  had  seen  the 
Lord  in  the  way,  and  that  he  spake  unto  him :  also  that  he  had 
preached  boldly  at  Damascus,  in  the  name  of  Jesus.  This  wit- 
ness beareth  Barnabas  of  him.  All  his  words  are  so  framed, 
that  they  prove  his  gospel  not  to  be  of  man.  Lideed  he  granteth 
that  he  had  seen  Peter,  and  James  the  brother  of  our  Lord,  but 
none  other  of  the  apostles  besides  these  two,  and  that  he  learned 
nothing  of  them. 

He  granteth  therefore  that  he  was  at  Jerusalem  with  the 
apostles ;  and  this  did  the  false  apostles  only  report.  He  grant- 
eth moreover,  that  he  had  lived  after  the  manner  of  the  Jews, 
but  yet  only  among  the  Jews.  And  this  is  it  which  he  saith  in 
the  ninth  chapter  of  his  first  epistle  to  the  Corinthians :  "  when 
25  R 


194  COMMENTARY  ON  ST.  Paul's  [chap.  I. 

I  was  free  from  all  men,  I  made  myself  servant  to  all  men,  that 
I  might  win  the  more.  To  the  Jews  I  became  as  a  Jew,  that  I 
might  win  the  Jews,  and  I  was  made  all  things  to  all  men,  that 
I  might  by  all  means  save  some.  He  granteth  therefore,  that 
he  was  at  Jerusalem  with  the  apostles,  but  he  denieth  that  he 
had  learned  his  gospel  of  them.  Also  he  denieth  that  he  was 
constrained  to  teach  the  gospel  as  the  apostles  had  prescribed. 
The  whole  effect  then  of  this  matter  lieth  in  this  word,  "to  see;" 
"  I  went,"  said  he,  "  to  see  Peter,  and  not  to  learn  of  him. 
Therefore  neither  is  Peter  my  master,  nor  yet  James."  And  as 
for  the  other  apostles,  he  utterly  denieth  that  he  saw  any  of  them. 

But  why  doth  Paul  repeat  this  so  often,  that  he  learned  not 
his  gospel  of  men,  nor  of  the  apostles  themselves?  His  purpose 
is  this,  to  persuade  the  churches  of  Galatia,  which  were  now 
led  away  by  the  false  apostles,  and  to  put  them  out  of  all  doubt 
that  his  gospel  was  the  true  word  of  God,  and  for  this  cause  he 
repeateth  it  so  often.  And  if  he  had  not  prevailed  herein,  he 
never  could  have  stopped  the  mouths  of  the  false  apostles.  For 
thus  they  would  have  objected  against  him :  We  are  as  good  as 
Paul,  we  are  disciples  of  the  apostles  as  well  as  he ;  moreover, 
he  is  but  one  alone,  and  we  are  many ;  therefore  we  excel  him, 
both  in  authority  and  in  number  also. 

Here  Paul  was  constrained  to  glory,  to  affirm  and  swear,  that 
he  learned  not  his  gospel  of  any  man,  neither  received  it  of  the 
apostles  themselves.  For  his  ministry  was  here  in  great  danger, 
and  all  the  churches  likewise,  which  had  used  him  as  their  chief 
pastor  and  teacher.  The  necessity  therefore  of  his  ministry, 
and  of  all  the  churches  required,  that  with  a  holy  pride  he  should 
vaunt  of  his  vocation,  and  of  the  knowledge  of  the  gospel 
revealed  unto  him  by  Christ,  that  their  consciences  might  be 
thoroughly  persuaded  that  his  doctrine  was  the  true  word  of 
God.  Here  had  Paul  a  weighty  matter  in  hand :  namely,  that 
all  the  churches  in  Galatia  might  be  kept  in  sound  doctrine :  yea, 
the  controversy  was  in  deed,  as  touching  life  and  death  ever- 
lasting. For  if  the  pure  word  of  God  be  once  taken  away, 
there  remaineth  no  consolation,  no  life,  no  salvation.  The  cause 
therefore  why  he  reciteth  these  things,  is  to  retain  the  churches 
in  true 'and  sound  doctrine.  His  purpose  is  therefore  to  show 
by  this  history,  that  he  receireth  his  gospel  of  no  man.  Again, 
that  he  preached  fer  a  certain  time,  namely,  the  space  of  three 
or  four  years,  both  in  Damascus  and  Arabia,  by  revelation  from 
God,  before  he  had  seen  any  of  the  apostles,  even  the  selfsame 
gospel  that  the  apostles  had  preached. 

Verse  20.    And  now  the  things  which  I  write  unto  you,  behold 
I  witness  before  God  I  lie  not. 

Wherefore  addeth  he  an  oath  ?    Because  he  reporteth  a  history, 


VER.  21— 24.]  EPISTLE  TO  THE   GALATIANS.  195 

he  is  constrained  to  swear,  to  the  end  that  the  churches  might 
believe  him,  and  also  that  the  false  apostles  should  not  say,  who 
knoweth  whether  Paul  speaketh  the  truth  or  no  ?  Here  you 
see  that  Paul,  the  elect  vessel  of  God,  was  in  so  great  contempt 
among  his  own  Galatians,  to  whom  he  had  preached  Christ, 
that  it  was  necessary  for  him  to  swear  that  he  spake  the  truth. 
If  this  happened  then  to  the  apostles,  to  have  so  mighty  adver- 
saries, that  they  durst  despise  them,  and  accuse  them  of  lying, 
what  marvel  is  it  if  the  like  at  this  day  happen  unto  us,  which 
in  no  respect  are  worthy  to  he  compared  with  the  apostles  ?  He 
sweareth,  therefore,  in  a  matter  (as  it  seemeth)  of  no  weight, 
that  he  speaketh  the  truth,  namely,  that  he  tarried  not  with 
Peter  to  learn  of  him,  but  only  to  see  him ;  but  if  you  weigh 
the  matter  diligently,  it  is  very  weighty  and  of  great  importance, 
as  may  appear  by  that  is  said  before.  In  like  manner  we  swear 
after  the  example  of  Paul,  in  this  wise :  God  knoweth  that  we 
lie  not,  &c. 

Verse  21.    Sfter  that,  I  went  into  the  coasts  of  Syria  and 

Cilicia. 

Syria  and  Cilicia  are  countries  near  situate  together.  This  is 
it  that  he  still  goeth  about  to  persuade,  that  as  well  before  he 
had  seen  the  apostles  as  after,  he  was  always  a  teacher  of  the 
gospel,  and  that  he  received  it  by  the  revelation  of  Christ,  and 
was  never  any  disciple  of  the  apostles. 

Verse  22,  23,  24.  For  I  was  unknown  by  face  unto  the 
churches  of  Judea,  which  were  in  Christ.  But  they  heard 
only  some  say,  he  which  persecuted  in  times  past,  now 
preacheth  the  faith,  which  before  he  destroyed,  and  they 
glorified  God. 

This  he  addeth  for  the  sequel  and  continuance  of  the  history, 
that  after  he  had  seen  Peter,  he  went  into  Syria  and  Cilicia,  and 
there  preached,  and  so  preached  that  he  won  the  testimony  of 
all  the  churches  in  Judea.  As  though  he  would  say,  I  appeal 
to  the  testimony  of  all  the  churches,  yea,  even  of  those  which 
are  in  Judea;  for  the  churches  do  witness,  not  only  in  Damascus, 
Arabia,  Syria,  and  Cilicia,  but  also  Judea,  that  I  have  preached 
the  same  faith  which  I  once  withstood  and  persecuted.  And 
they  glorified  God  in  me ;  not  because  I  taught  that  circumcision 
and  the  law  of  Moses  ought  to  be  kept,  but  for  the  preaching  of 
faith,  and  for  the  edifying  of  the  churches  by  my  ministry  in  the 
gospel.  Ye  therefore  have  the  testimony  not  only  of  the  people 
of  Damascus  and  of  Arabia,  but  also  of  the  whole  catholic  or 
universal  churches  of  Judea. 


196  COMMENTARY   ON    ST.  PAUL's  [chap.  II 


CHAPTER  II. 

Verse  1.     Then  fourteen  years  after,  I  went  up  to  Jerusalem. 

Paul  taught  that  the  Gentiles  were  justified  by  faith  only, 
without  the  works  of  the  law.  This  doctrine  when  he  had  pub- 
lished abroad  among  the  Gentiles,  he  cometh  to  Antioch,  and 
declareth  to  the  disciples  what  he  had  done.  Then  they  which 
had  been  trained  up  in  the  old  customs  of  the  law,  rose  against 
Paul  with  great  indignation,  for  that  he  preached  to  the  Gentiles 
liberty  from  the  bondage  of  the  law.  Whereupon  followed 
great  dissension,  which  afterwards  stirred  up  new  troubles. 
Paul  and  Barnabas  stood  strongly  to  the  truth,  and  testified, 
saying,  wheresoever  we  preached  among  the  Gentiles,  "  the 
Holy  Ghost  came  and  fell  upon  those  which  heard  the  word : 
and  this  was  done  throughout  all  the  churches  of  the  Gentiles. 
But  we  preached  not  circumcision,  neither  did  we  require  the 
keeping  of  the  law,  but  we  preached  only  faith  in  Jesus  Christ, 
and  at  this  preachhig  of  faith,  God  gave  to  the  hearers  the  Holy 
Ghost."  The  Holy  Ghost,  therefore,  doth  approve  the  faith  of 
the  Gentiles,  without  the  law  and  circumcision ;  for  if  the  preach- 
ing of  the  gospel,  and  faith  of  the  Gentiles  in  Christ,  had  not 
pleased  him,  he  had  not  come  down  in  a  visible  shape  upon  the 
uncircumcised  which  heard  the  word.  Seeing  then  by  the  only 
hearing  of  faith,  he  came  down  upon  them,  it  is  certain  that  the 
Holy  Ghost  by  this  sign  hath  approved  the  faith  of  the  Gentiles; 
for  it  doth  not  appear  that  this  was  ever  done  before  at  the 
preaching  of  the  law. 

Then  the  Jews,  and  many  of  the  Pharisees,  which  did  believe, 
and  notwithstanding  bear  yet  a  great  zeal  to  the  law,  earnestly 
striving  to  maintain  the  glory  thereof,  set  themselves  fiercely 
against  Paul,  (who  affirmed  that  the  Gentiles  were  justified  by 
faith  only,  without  the  works  of  the  law,)  contending,  that  the 
law  ought  to  be  kept,  and  that  the  Gentiles  ought  to  be  circum- 
cised ;  for  otherwise  they  could  not  be  saved.  And  no  marvel ; 
for  the  very  name  of  the  law  of  God  is  holy  and  dreadful.  The 
heathen  man,  which  never  knew  any  thing  of  the  law  of  God,  if 
he  hear  any  man  say,  this  doctrine  is  the  law  of  God,  he  is  moved 
therewith :  how  then  could  it  be  but  the  Jews  must  needs  be 
moved,  and  vehemently  contend  for  the  maintenance  of  the  law 
of  God,  which  even  from  their  infancy  had  been  nursled  and 
trained  up  therein  ? 

We  see  at  this  day,  how  obstinate  the  Papists  be  in  defending 
their  traditions  and  doctrines  of  devils;  wherefore,  it  was  much 


VER.  1.]  EPISTLE   TO  THE   GALATIANS.  197 

less  to  be  marvelled  that  the  Jews  did  so  vehemently  and  zeal- 
ously strive  for  the  maintenance  of  their  law,  which  they  had 
received  from  God.  Custom  is  of  such  force,  that  whereas 
nature  is  of  itself  inclined  to  the  observation  of  the  law,  by  long 
continuance,  it  so  confirmeth  nature,  that  now  it  becometh  a 
double  nature  ;  therefore,  it  was  not  possible  for  the  Jews  which 
were  newly  converted  to  Christ,  suddenly  to  forsake  the  law ; 
who,  though  they  had  received  the  faith  of  Christ,  thought  it 
necessary,  notwithstanding,  to  observe  the  law.  And  with  this 
their  weakness  God  did  bear  for  a  time,  until  the  doctrine  of  the 
gospel  might  be  plainly  discerned  from  the  law ;  so  he  bare  with 
the  infirmity  of  Israel  in  the  time  of  king  Achab,  when  the  peo- 
ple halted  between  two  religions.  He  bare  also  with  our  weak- 
ness whilst  we  were  under  the  blindness  of  the  pope.  "  For  he 
is  long-suffering  and  full  of  mercy."  But  we  must  not  abuse 
this  goodness  and  patience  of  the  Lord,  nor  continue  still  in  our 
weakness  and  error,  since  the  truth  is  now  revealed  by  the  clea^' 
light  of  the  gospel. 

Moreover,  they  that  stood  against  Paul,  affirming,  that  the 
Gentiles  ought  to  be  circumcised,  had  to  lay  for  themselves,  first, 
the  law  and  custom  of  the  country,  then  the  example  of  the 
apostles,  and  last  of  all,  the  example  of  Paul  himself,  who  had 
circumcised  Timothy.  Wherefore,  if  Paul  in  his  defence  said, 
that  he  did  not  this  of  necessity,  but  for  Christian  love  and  liberty, 
lest  they  which  were  weak  in  faith  should  be  offended,  which 
of  them  would  believe  him?  Hereunto  all  the  people  would 
answer :  Since  it  is  evident  that  thou  hast  circumcised  Timothy, 
thou  mayest  say  what  thou  wilt;  notwithstanding  thou  hast 
done  it.  For  this  is  a  matter  far  surpassing  all  men's  capacity, 
and  therefore  they  could  not  understand  it.  Moreover,  no  de- 
fence can  serve  when  a  man  hath  lost  the  favour  of  the  people, 
and  is  fallen  into  such  deadly  hatred  and  contempt.  Paul  there- 
fore seeing  this  contention,  and  these  clamours  daily  to  increase 
more  and  more,  and  being  also  warned  by  revelation  from  God, 
after  fourteen  years  (besides  those  wherein  he  had  preached  in 
Damascus  and  Arabia)  goeth  up  again  to  Jerusalem,  to  confer 
his  gospel  with  the  other  apostles:  yet  not  for  his  own  cause,  but 
for  the  people's  sake. 

Now,  this  contention  touching  the  observation  of  the  law, 
exerciseth  Paul  a  long  time  after,  and  wrought  him  much 
trouble;  but  I  do  not  think  that  this  is  the  contention  which 
Luke  speaketh  of  in  the  fifteenth  of  the  Acts,  which  happened, 
as  it  appeareth  by-and-by,  after  the  beginning  of  the  gospel;  but 
this  history  which  Paul  here  mentioneth,  seemeth  to  be  done 
long  after,  when  Paul  had  now  almost  eighteen  years  preached 
the  gospel. 

r3 


'M8  COMMENTARY  ON  ST.  PAUL's  [chAP.  II. 

.^MUr  Verse  1.     fVith  Barnabas,  and  took  loith  me  Titus. 

He  joineth  unto  himself  two  witnesses,  Barnabas  and  Titus. 
Barnabas  was  Paul's  companion  in  preaching  to  the  Gentiles 
freedom  from  the  servitude  of  the  law.  He  was  also  a  witness 
of  all  those  things  which  Paul  did,  and  had  seen  the  Holy  Ghost 
given  unto  the  Gentiles,  which  were  uncircumcised  and  free 
from  Moses's  law,  by  the  only  preaching  of  faith  in  Jesus 
Christ,  and  he  only  stuck  to  Paul  in  this  point,  that  it  was  not 
necessary  that  the  Gentiles  should  be  burdened  with  the  law, 
but  that  it  was  enough  for  them  to  believe  in  Christ :  wherefore, 
by  his  own  experience,  he  testifieth  with  Paul  against  the  laws, 
that  the  Gentiles  were  made  the  children  of  God,  and  saved  by 
faith  alone  in  Jesus  Christ,  without  the  law  of  circumcision. 

Titus  was  not  only  a  Christian,  but  also  the  chief  overseer  in 
Crete ;  for  unto  him  Paul  had  committed  the  charge  of  govern- 
ing the  churches  there,  (Tit.  i.)  and  this  Titus  was  a  Gentile. 

Verse  2.     Jind  I  went  up  by  revelation. 

For  unless  Paul  had  been  admonished  by  revelation,  he  had 
not  gone  up  to  Jerusalem :  but  because  God  warned  him  by  a 
special  revelation,  and  commanded  him  to  go  up,  therefore  he 
went.  And  this  he  did  to  bridle,  or  at  least  to  appease,  the  Jews 
that  believed,  and  yet  obstinately  contended  about  the  keeping 
of  the  law,  to  the  end  that  the  truth  of  the  gospel  might  the  more 
be  advanced  and  confirmed. 

Verse  2.   Jlnd  I comtnunicated  with  them  teaching  the  gospel. 

You  hear  then,  that  at  length,  after  eighteen  years,  he  went 
up  to  Jerusalem,  and  conferred  with  the  apostles  touching  his 
gospel. 

Verse  2.     Which  I  preach  among  the  Gentiles. 

For  among  the  Jews  he  suffered  the  law  and  circumcision  for 
a  lime,  as  the  other  apostles  did :  "  I  am  made  all  things  unto 
all  men,"  saith  he.  1  Cor.  ix.  22.  Yet  ever  holding  the  true 
doctrine  of  the  gospel,  which  he  preferred  above  the  law,  cir- 
(lumcision,  the  apostles,  yea,  and  an  angel  from  heaven.  For 
thus  he  saith  unto  the  Jews  :  "  Through  this  Christ  is  preached 
unto  you  the  forgiveness  of  sins."  And  he  addeth  very  plainly : 
"  and  from  all  things  from  the  which  ye  could  not  be  justified." 
Acts  xiii.  39.  For  this  cause,  he  teacheth  and  defendeth  the 
doctrine  of  the  gospel  so  diligently  every  where,  and  never  suf- 
fereth  it  to  come  in  danger.  Notwithstanding,  he  did  not  sud- 
denly break  out  at  the  first,  but  had  regard  unto  the  weak.  And 
because  the  weak  should  not  be  offended,  there  is  no  doubt 
but  he  spake  to  the  Jews  after  this  manner:  if  that  unprofitable 


VER.  2.]  EPISTLE   TO  THE   GALATIANS.  199 

service  of  Moses'  law,  which  nothing  availeth  to  righteousness, 
do  so  highly  please  you,  you  may  keep  it  still  for  me,  so  that  the 
Gentiles,  which  are  not  bound  to  this  law,  be  not  charged  there- 
withal. 

Paul  therefore  confesseth,  that  he  conferred  the  gospel  with 
the  apostles,  but,  saith  he,  they  profited  me,  or  taught  me  no- 
thing ;  but  I  rather,  for  the  defence  of  the  liberty  of  the  gospel, 
in  the  presence  of  the  apostles,  did  constantly  resist  those  which 
would  needs  force  the  observation  of  the  law  upon  the  Gentiles, 
and  so  did  overcome  them.  Wherefore  your  false  apostles  lie, 
in  saying  that  I  circumcised  Timothy,  that  I  shaved  my  head  in 
Cenchrea,  and  that  I  went  up  to  Jerusalem,  at  the  commandment 
of  the  apostles.  Nay,  rather,  I  glory  that  in  going  up  to  Jeru- 
salem, by  the  revelation  of  God,  and  not  at  the  commandment 
of  the  apostles,  and  there  conferring  my  gospel  with  them,  I 
brought  to  pass  to  the  contrary,  that  is  to  say,  obtained  that 
the  apostles  did  approve  me,  and  not  those  which  were  against 
me. 

'  Now,  the  question  whereupon  the  apostles  conferred  together 
in  this  assembly  was  this :  whether  the  keeping  the  law  were 
necessary  to  justification  or  no.  To  this  Paul  answereth  :  I 
have  preached  unto  the  Gentiles  according  to  my  gospel-,  which 
I  received  from  God,  faith  in  Christ,  and  not  the  law,  and  at  this 
preaching  of  faith,  they  received  the  Holy  Ghost ;  and  hereof 
Barnabas  shall  bear  me  witness.  Wherefore  I  conclude,  that  the 
Gentiles  ought  not  to  be  burdened  with  the  law,  or  to  be  circum- 
cised. Notwithstanding,  I  give  no  restraint  to  the  Jews  herein, 
who  if  they  will  needs  keep  the  law  and  be  circumcised,  I  am 
not  against  it,  so  that  they  do  it  with  freedom  of  conscience. 
And  thus  have  [  taught  and  lived  among  the  Jews,  "  being  made 
a  Jew  unto  the  Jews ;"  holding  ever  the  truth  of  the  gospel  not- 
withstanding. 

Verse  2.     But  particularly  with  them  that  were  the  chief  est. 

That  is  to  say,  I  did  not  only  confer  with  the  brethren,  but 
with  those  that  were  the  chiefest  among  them. 

Verse  2.  Lest  by  any  means  I  should  run,  or  had  run  in  vain. 

Not  that  Paul  doubted,  that  he  ran,  or  had  run  in  vain,  foras- 
much as  he  had  now  preached  the  gospel  eighteen  years,  (for  it 
folio weth  incontinent  in  the  text,  that  he  had  continued  firm  and 
constant  all  this  while,  and  had  prevailed,)  but  for  that  many  did 
think  that  Paul  had  therefore  preached  the  gospel  so  many  years 
in  vain,  because  he  had  set  the  Gentiles  at  liberty  from  the  ob- 
servation of  the  law.  Moreover,  this  opinion  daily  more  and 
more  increased,  that  the  law  was  necessary  to  justification 
Wherefore,  in  going  up  to  Jerusalem  by  revelation,  he  meant  to 


200  COMMENTARY  ON  ST.   PAUL's  [chAP.  II. 

remedy  this  evil,  that  by  this  conference  all  men  might  plainly 
see  his  gospel  to  be  in  one  point  contrary  to  the  doctrine  of  the 
other  apostles,  to  the  end  that  by  this  means  he  might  stop  the 
months  of  the  adversaries,  which  would  else  have  said,  that  he 
ran,  or  had  run  in  vain.  Note  here  by  the  way,  the  virlne  of 
man's  own  righteousness,  or  the  righteousness  of  the  law  to  be 
such,  that  they  which  teach  it,  do  run  and  live  in  vain. 

Verse  3.     But  neither  yet  .Titus,  which  was  with  me,  though 
he  were  a  Grecian,  was  compelled  to  be  circumcised. 

This  word  (was  compelled)  sufficiently  declareth  what  the 
conference  and  conclusion  was  :  to  wit,  that  the  Gentiles  should 
not  be  constrained  to  be  circumcised,  but  that  circumcision  should 
be  permitted  to  them  for  a  time  :  not  as  necessary  to  righteous- 
ness, but  for  a  reverence  to  the  fathers;  and  for  charity's  sake 
towards  the  weak,  lest  they  should  be  offended,  until  they  were 
grown  up  more  strong  in  faith.  For  it  might  have  seemed  a 
very  strange  and  unseemly  thing,  upon  a  sudden  to  forsake  the 
law  and  traditions  of  the  fathers,  which  had  been  given  to  this 
people  from  God  with  so  great  glory. 

Paul  then,  did  not  reject  circumcision  as  a  damnable  thing, 
neither  did  he  by  word  or  deed  enforce  the  Jews  to  forsake  it. 
For  in  the  seventh  chapter  of  his  first  Epistle  to  the  Corinthians, 
he  saith :  "  If  any  man  be  called,  being  circumcised,  let  him  not 
add  uncircumcision." — But  he  rejected  circumcision  as  a  thing 
not  necessary  to  righteousness,  seeing  the  fathers  themselves 
were  not  justified  thereby,  (Rom.  iv.  11,)  but  it  was  unto  them 
as  a  sign  only,  or  a  seal  of  righteousness,  whereby  they  testified 
and  exercised  their  faith.  Notwithstanding  the  believing  Jews 
which  were  yet  weak,  and  bare  a  zeal  to  the  law,  hearing  that 
circumcision  was  not  necessary  to  righteousness,  could  under- 
stand this  no  otherwise,  but  that  it  was  altogether  unprofitable 
and  damnable.  And  this  fond  opinion  of  the  weak  Jews,  the 
false  apostles  did  increase,  to  the  end,  that  the  hearts  of  the  people 
being  stirred  up  against  Paul,  by  this  occasion,  they  might  tho- 
roughly discredit  his  doctrine.  So  we  at  this  day  do  not  reject 
fasting,  and  other  good  exercises  as  damnable  things :  but  we 
teach,  that  by  these  exercises  we  do  not  obtain  remission  of  sins. 
When  the  people  hear  this,  by-and-by  they  judge  us  to  speak 
against  good  works.  And  this  opinion  the  Papists  do  confirm 
and  increase  by  their  preachings  and  writings.  But  they  lie,  and 
do  us  great  wrong.  For  many  years  past,  there  was  never  any 
that  taught  more  sound  and  godly  doctrine  as  touching  good 
works,  than  we  do  at  this  day. 

Paul  therefore  did  not  so  condemn  circumcision,  as  though  it 
were  sin  to  receive  it,  or  keep  it :  for  the  Jews  would  have  been 
highly  offended ;  but  it  was  decided   in  this  conference  and 


VEB.  2.]  EPISTLE   TO  THE   GALATIANS.  201 

council,  that  it  was  not  necessary  to  justification,  and  therefore 
not  to  be  forced  upon  the  Gentiles,  So  this  moderation  was 
found,  that  for  the  reverence  of  the  fathers,  and  charity  towards 
the  weak  in  faith,  the  Jews  should  keep  the  law  and  circumcision 
still  for  a  time  ;  notwithstanding  they  should  not  thereby  seek  to 
be  justified.  And  moreover,  that  the  Gentiles  should  not  be 
burdened  therewith,  both  because  it  would  have  been  to  them 
a  very  strange  thing,  and  also  a  burden  intolerable.  Acts  xv.  10. 
Briefly,  that  none  should  be  constrained  to  be  circumcised,  or 
any  constrained  from  circumcision. 

Paul  therefore  compelled  none  that  would  be  circumcised,  to 
remain  uncircumcised,  so  that  he  knew  circumcision  not  to  be 
necessary  to  justification.  This  constraint  would  Paul  take 
away.  Therefore  he  suffered  the  Jews  to  keep  the  law,  so  that 
they  did  it  with  a  free  conscience.  For  he  had  ever  taught,  as 
well  the  Jews  as  the  Gentiles,  that  in  conscience  they  ought  to 
be  free  from  the  law  and  circumcision  ;  like  as  all  the  patriarchs, 
and  all  the  faithful  in  the  Old  Testament,  were  free  in  con- 
science, and  justified  by  faith,  and  not  by  the  law  or  circum- 
cision. And  indeed,  Paul  might  have  suffered  Titus  to  be  cir- 
cumcised; but  because  he  saw  that  they  would  compel  him 
thereunto,  he  would  not.  For  if  they  had  prevailed  therein, 
by-and-by  they  would  have  gathered  that  it  had  been  necessary 
to  justification,  and  so  through  this  sufferance,  they  would  have 
triumphed  against  Paul. 

Now,  as  the  false  apostles  would  not  leave  circumcision  and 
the  observation  of  the  law  indiflerent,  but  required  the  same  as 
necessary  to  salvation,  so  at  this  day  our  adversaries  do  obsti- 
nately contend,  that  men's  traditions  cannot  be  omitted  without 
peril  of  salvation  ;  and  thus  of  an  example  of  charity,  they  make 
an  example  of  faith,  when  notwithstanding  there  is  but  one  ex- 
ample of  faith,  which  is  to  believe  in  Jesus  Christ.  And  this, 
as  it  is  alone  necessary  to  salvation,  so  doth  it  also  indifferently 
pertain  to  all  men.  Notwithstanding  the  adversaries  would 
rather  worship  the  devil  ten  times  instead  of  God,  than  they 
would  suffer  this.  Therefore,  they  are  daily  hardened  more  and 
more,  and  seek  to  establish  their  impieties  and  blasphemies 
against  God,  defending  the  same  by  force  and  tyranny,  and  will 
not  agree,  or  consent  unto  us  in  any  point.  I3ut  what  then  ? 
Let  us  go  on  boldly  in  the  name  of  the  Lord  of  Hosts,  and  for 
all  this,  let  us  not  cease  to  set  forth  the  glory  of  Jesus  Christ : 
and  let  us  fight  valiantly  against  the  kingdom  of  Antichrist,  by 
the  word,  and  by  prayer,  "  that  the  name  of  God  alone  may  be 
sanctified,  that  his  kingdom  may  come,  and  that  his  will  may  be 
done."  Matt.  vi.  9,  10.  And  that  this  may  speedily  come  to 
pass,  we  desire  even  from  the  bottom  of  our  hearts,  and  say. 
Amen,  Amen. 

26 


202  COMMENTARY  ON  ST.  PAUL's  [chAP.  II. 

This  triumph  of  Paul,  therefore,  was  very  glorious :  namely, 
that  Titus,  who  was  a  Gentile,  although  he  were  in  the  midst 
of  the  apostles,  and  all  the  faithful,  where  this  question  was  so 
vehemently  debated,  was  not  yet  constrained  to  be  circumcised. 
This  victory  Paul  carrieth  away,  and  sailh,  that  on  this  confer- 
ence, it  was  decided,  by  the  consent  of  all  the  apostles,  the 
whole  church  also  approving  the  same,  that  Titus  should  not  be 
circumcised.  This  is  a  strong  argument,  and  maketh  very  much 
against  the  false  apostles.  And  with  this  argument :  neither 
was  Titus  compelled  to  be  circumcised,  Paul  was  able  to  repress 
and  mightily  to  convince  all  his  adversaries :  as  if  he  should 
say,  why  do  these  counterfeit  apostles  so  falsely  report  of  me, 
saying,  that  I  am  compelled  to  keep  circumcision  by  the  com- 
mandment of  the  apostles,  seeing  I  have  the  witness  of  all  the 
faithful  in  Jerusalem,  and  moreover,  of  all  the  apostles  them- 
selves, that  by  my  pursuit  and  travel,  the  contrary  was  there  de- 
termined, and  that  I  did  not  only  there  prevail  that  Titus  should 
not  be  circumcised,  but  that  the  apostles  also  did  approve  and 
ratify  the  same  ?  Your  counterfeit  apostles  therefore  do  lie 
deadly,  which  slander  me  under  the  name  of  the  apostles,  and 
thereby  deceive  you ;  for  I  have  the  apostles,  and  all  the  faithful, 
not  against  me,  but  with  me.  And  this  I  prove  by  the  example 
of  Titus. 

Notwithstanding,  Paul,  as  I  have  often  said,  did  not  condemn 
circumcision  as  an  unprofitable  thing,  nor  constrained  any  man 
thereunto.  For  it  is  neither  sin  nor  righteousness  to  be  circum- 
cised or  uncircumcised,  as  it  is  neither  sin  nor  righteousness  to 
eat  or  drink.  "  For  whether  thou  eat  or  eat  not,  thou  art  neither 
better  nor  worse."  1  Cor.  viii.  8.  But  if  any  man  should  add 
thereto  either  sin  or  righteousness,  and  say :  if  thou  eat  thou  sin- 
nest,  if  thou  abstain  thou  art  righteous,  he  should  show  himself 
both  foolish  and  wicked.  Therefore,  to  join  ceremonies  with  sin 
or  righteousness,  is  great  impiety;  as  the  pope  doth,  who  in  his 
form  of  excommunication,  threateneth  to  all  those  that  do  not  obey 
the  law  of  the  Bishop  of  Rome,  God's  great  curse  and  indigna- 
tion, and  so  maketh  all  his  laws  necessary  to  salvation.  Where- 
fore the  devil  himself  speaketh  in  the  person  of  the  pope,  in  all 
the  pope's  decrees. — For  if  salvation  consisteth  in  keeping  of  the 
pope's  laws,  what  need  have  we  of  Christ  to  be  our  justifier  and 
saviour  ? 

Verse  4,  5.  Fo7'  all  the  false  brethren  that  crept  in,  who  came 
inprivily  to  espy  out  our  liberty  which  toe  have  in  Christ  Jesus, 
that  they  might  bring  us  into  bondage.  To  whom  we  gave 
not  place  by  subjection  for  a?i  hour,  that  the  truth  of  the 
gospel  might  continue  ivith  you. 

Here  Paul  showeth  the  cause  why  he  went  up  to  Jerusalem, 


VER.  4,5.]  EPISTLE    TO   THE    GALATIANS.  203 

and  there  conferred  his  gospel  with  the  other  apostles,  and  why- 
he  would  not  circumcise  Titus  ;  not  that  he  might  be  the  more 
certain  or  confirmed  in  the  gospel  by  the  apostles,  for  he  nothing 
doubted  thereof;  but  that  the  truth  of  the  gospel  might  continue 
in  the  churches  of  the  Galatians,  and  in  all  the  churches  of  the 
Gentiles.  We  see,  then,  that  the  business  of  Paul  was  no  light 
matter. 

Now,  where  he  speaketh  of  the  truth  of  the  gospel,  he  show 
eth  that  there  be  two  gospels,  a  true  and  a  false  gospel.  Indeed, 
the  gospel  of  itself  is  simple,  true,  and  sincere ;  but  by  the  ma- 
lice of  Satan's  ministry,  it  is  corrupt  and  defaced.  Therefore, 
where  he  saith  "  the  truth  of  the  gospel,"  he  would  have  us  to 
understand  also  the  contrary.  As  if  he  would  say :  the  false 
apostles  do  also  preach  a  faith  and  a  gospel,  but  they  are  both 
false ;  therefore  have  I  set  myself  so  constantly  against  them. 
And  in  that  I  would  not  give  place  unto  them,  this  have  I 
brought  to  pass,  that  the  truth  of  the  gospel  continueth  with  you. 
So  the  pope  and  Anabaptists  do  brag  at  this  day,  that  they  teach 
the  gospel,  and  faith  in  Christ.  True  it  is:  but  with  such  fruit 
as  the  false  apostles  once  did,  whom  Paul  calleth  before,  in  the 
first  chapter,  troublers  of  the  church,  and  subverters  of  the  gos- 
pel of  Christ.  On  the  other  side,  he  saith  "  that  he  teacheth  the 
truth  of  the  gospel."  As  if  he  should  say :  those  things  which 
the  false  apostles  teach,  brag  they  never  so  much  that  they  teach 
the  truth,  are  nothing  else  but  stark  lies.  So  all  heretics  pretend 
the  name  of  God,  of  Christ,  and  of  the  church.  Also,  they  pretend 
that  they  will  not  teach  errors  or  lies,  but  most  certain  truth,  and 
the  pure  gospel  of  Christ. 

Now,  the  truth  of  the  gospel  is,  that  our  righteousness  cometh 
by  faith  alone,  without  the  works  of  the  law.  The  corruption 
or  falsehood  of  the  gospel  is,  that  we  are  justified  by  faith,  but 
not  without  the  works  of  the  law.  With  the  like  condition,  the 
false  apostles  also  preached  the  gospel.  Even  so  do  our  Papists 
at  this  day.  For  they  say,  that  we  must  believe  in  Christ,  and 
that  faith  is  the  foundation  of  our  salvation  :  but  it  justifieth  not, 
except  it  be  furnished  with  charity.  This  is  not  the  truth  of  the 
gospel,  but  falsehood  and  dissimulation.  But  the  true  gospel 
indeed  is,  that  the  works  of  charity  are  not  the  ornament  or  per- 
fection of  faith  :  but  that  faith  of  itself  is  God's  gift,  and  God's 
work  in  our  hearts,  which  therefore  justifieth  us,  because  it  ap- 
prehendeth  Christ  our. Redeemer.  Man's  reason  hath  the  law 
for  his  object,  thus  thinking  with  itself :  this  I  have  done,  this  I 
have  not  done.  But  faith  being  in  her  own  proper  office,  hath 
no  other  object  but  Jesus  Christ  the  Son  of  God,  delivered  to 
death  for  the  sins  of  the  whole  world.  It  looketh  not  to  charity  ; 
it  saith  not :  what  have  I  done  ?  what  have  I  offended  ?  v/hat 
have  I  deserved  ?  but,  what  hath  Christ  done  ?  what  hath  ho 


204  COMMENTARY  ON   ST.   PAULAS  [cHAP. 

deserved  ?  Here  the  truth  of  the  gospel  answereth  thee  :  he 
hath  redeemed  thee  from  thy  sin,  from  the  devil,  and  from  eter- 
nal death.  Faith  therefore  acknovvledgeth  that  in  this  one  per- 
son, Jesus  Christ,  it  hath  forgiveness  of  sins  and  eternal  life.  Ho 
that  turneth  his  eyes  away  from  this  object,  hath  no  true  faith, 
but  a  fantasy  and  a  vain  opinion,  and  turneth  his  eyes  from  the 
promise  to  the  law,  which  terrifieth  and  driveth  to  desperation. 

Wherefore  those  things  which  the  popish  schoolmen  have 
taught,  concerning  the  justifying  faith  being  furnished  with  cha- 
rity, are  nothing  else  but  mere  dreams.  For  that  faith  which 
apprehendeth  Christ  the  Son  of  God,  and  is  furnished  with  him, 
is  the  same  faith  that  justifieth,  and  not  the  faith  which,  includeth 
charity.  For  a  true  and  steadfast  faith  must  lay  hold  upon  no- 
thing else  but  Christ  alone,  and  in  the  affections  and  terrors  of 
conscience,  it  hath  nothing  else  to  lean  unto  but  this  diamond, 
Christ  Jesus.  Wherefore,  he  that  apprehendeth  Christ  by  faith, 
although  he  be  never  so  much  terrified  with  the  law,  and  op- 
pressed with  the  weight  of  his  sins,  yet  may  he  be  bold  to  glory 
that  he  is  righteous.  How,  or  by  what  means  ?  Even  by  that 
precious  pearl  Christ  Jesus,  which  he  possesseth  by  faith.  This 
our  adversaries  understand  not,  and  therefore  they  cast  away 
this  precious  pearl  Christ,  and  in  his  place  they  set  charity, 
which,  they  say,  is  their  precious  diamond.  Now  when  they 
cannot  tell  what  faith  is,  it  is  impossible  that  they  should  have 
faith  :  much  less  can  they  teach  it  in  our  opinion  to  others.  And 
as  for  that  which  they  will  seem  to  have,  it  is  nothing  else  but 
natural  reason,  an  opinion,  a  very  dream,  and  no  faith. 

This  I  say,  to  the  end  ye  may  perceive  and  note  that  by  these 
words,  "  the  truth  of  the  gospel,"  Paul  vehemently  reproveth 
the  contrary.  For  he  reprehendeth  the  false  apostles,  because 
they  had  taught  a  false  gospel,  requiring  circumcision,  and  the 
observation  of  the  law  as  necessary  to  salvation.  Moreover,  they 
went  about  by  wonderful  craft  and  subtilty  to  entrap  Paul ;  for 
they  watched  him  narrowly,  to  see  whether  he  would  circumcise 
Titus  or  no ;  also,  whether  he  durst  withstand  them  in  the  pre- 
sence of  the  apostles,  and  for  this  cause  he  reprehendeth  them 
bitterly.  "  They  went  about,"  saith  he,  "  to  spy  out  our  liberty 
which  we  have  in  Christ  Jesus,  that  they  might  bring  us  into 
bondage."  Wherefore  the  false  apostles  armed  themselves  on 
every  side,  that  they  might  convince  and  confound  him  before 
the  whole  congregation.  Besides  this,  they  went  about  to  abuse 
the  authority  of  the  apostles,  in  whose  presence  they  accused 
him,  saying,  Paul  hath  brought  Titus,  being  uncircumcised,  into 
the  company  of  all  the  faithful;  he  denieth  and  condemneth  the 
law  in  your  presence,  which  are  apostles.  If  he  dare  be  so  bold 
to  attempt  this  hero  and  before  you,  what  will  not  he  attempt  in 
your  absence  among  the  Gentiles  ? 


VER.  4,5.]  EPISTLE   TO   THE   GALATIANS.  205 

Wherefore,  when  he  perceived  that  he  was  so  craftily  assailed, 
he  strongly  withstood  the  false  apostles,  saying.  We  did  not  suf- 
fer our  liberty  which  we  have  in  Christ  Jesus  to  come  in  danger, 
although  the  false  brethren  sought  by  all  means  to  snare  us,  and 
put  ns  to  much  trouble :  but  we  overcame  them  even  by  the 
judgment  of  the  apostles  themselves,  and  we  would  not  yield 
unto  them,  no,  not  one  hour,  (for,  no  doubt,  their  drift  was  to 
have  caused  Paul  to  surcease  from  this  liberty  for  a  time,)  since 
we  saw  that  they  required  the  observation  of  the  law  as  neces- 
sary to  salvation.  But  if  they  had  alleged  nothing  else  but 
charitable  bearing  with  the  brethren,  no  doubt  but  Paul  would 
have  given  them  place.  But  it  was  another  thing  that  they 
sought :  to  wit,  that  they  might  bring  Paul,  and  all  that  stuck  to 
his  doctrine,  into  bondage.  Therefore  he  would  not  yield  unto 
them,  no,  not  the  space  of  one  moment. 

In  like  manner  do  we  also  offer  to  the  Papists  all  that  is  to  be 
offered,  yea,  and  more  than  we  ought.  Only  we  except  the  liber- 
ty of  conscience  which  we  have  in  Christ  Jesus.  For  we  will 
not  suffer  our  consciences  to  be  bound  to  any  work,  so  that  by 
doing  this  thing  or  that,  we  should  be  righteous,  or  leaving  the 
same  undone  we  should  be  damned.  We  are  contented  to  eat 
the  same  meats  that  they  eat,  we  will  keep  their  feasts  and  fast- 
ing days,  so  they  will  suffer  us  to  do  the  same  with  a  free  con- 
science, and  leave  these  threatening  words,  wherewith  they  have 
terrified  and  brought  under  their  subjection  the  whole  world, 
saying,  We  command,  we  charge,  we  charge  again,  we  excom- 
municate, &c.,  but  this  hberty  we  cannot  obtain;  like  as  Paul 
also  could  not  in  his  time.  Therefore  we  do  as  he  did.  For 
when  he  saw  that  he  could  not  obtain  this  liberty,  he  would  not 
give  place  to  the  false  apostles,  the  space  of  one  hour. 

Wherefore,  like  as  our  adversaries  will  not  leave  this  free  unto 
us,  that  only  faith  in  Christ  justifieth  ;  so  on  the  other  side,  nei- 
ther will  we  nor  can  we  give  place  unto  them,  that  faith  furnished 
with  charity  justifieth.  Here  we  will,  and  we  ought  also  to  be 
rebellious  and  obstinate  against  them,  for  else  we  should  lose  the 
truth  of  the  gospel :  we  should  lose  our  liberty,  which  we  have, 
not  in  the  emperor,  not  in  kings  and  princes,  not  in  that  monster 
the  pope,  not  in  the  world,  not  in  flesh,  blood,  reason,  &c.,  but 
which  we  have  in  Christ  Jesus.  We  should  lose  faith  in  Christ, 
which,  as  before  I  have  said,  apprehended  nothing  else  but  that 
precious  diamond  Christ  Jesus.  This  faith,  whereby  we  are  re- 
generate, justified,  and  engrafted  into  Christ,  if  our  adversaries 
will  leave  unto  us  sound  and  uncorrupt,  we  offer  unto  them  that 
we  will  do  all  things,  so  that  they  be  not  contrary  to  this  faith. 
But  because  we  cannot  obtain  this  at  their  hands,  we  again  for 
our  part  will  not  yield  unto  them  one  hair's  breadth.  For  the 
matter  which  we  have  in  hand  is  weighty  and  of  great  import 

S 


206  COMMENTARY  ON   ST.  PAUL's  [chAP.  II. 

atice,  even  touching  the  death  of  the  Son  of  God ;  who  by  the 
will  and  commandment  of  the  Father  was  made  flesh,  was  cru- 
cified, and  died  for  the  sins  of  the  world.  If  faith  here  give 
place,  then  is  this  death  and  resurrection  of  the  Son  of  God  in 
vain  ;  then  is  it  but  a  fable,  that  Christ  is  the  Saviour  of  the 
world ;  then  is  God  found  a  liar,  because  he  hath  not  performed 
that  he  promised.  Our  stoutness  therefore  in  this  matter  is  godly 
and  holy.  For  by  it  we  seek  to  preserve  our  liberty  which  we 
have  in  Christ  Jesus,  and  thereby  to  retain  the  truth  of  the  gos- 
pel ;  which  if  we  lose,  then  do  we  also  lose  God,  Christ,  all  the 
promises,  faith,  righteousness,  and  everlasting  life. 

But  here  will  some  men  say,  the  law  is  divine  and  holy.  Let 
the  law  have  his  glory,  but  yet  no  law,  be  it  never  so  divine  and 
holy,  ought  to  teach  me  that  I  am  justified,  and  shall  live  through 
it.  I  grant  it  may  teach  me  that  I  ought  to  love  God  and  my 
neighbour ;  also  to  live  in  chastity,  soberness,  patience,  &.c.,  but 
it  ought  not  to  show  me,  how  I  should  be  delivered  from  sin,  the 
devil,  death,  and  hell.  Here  I  must  take  counsel  of  the  gospel. 
I  must  hearken  to  the  gospel,  which  teacheth  me,  not  what  I 
ought  to  do,  (for  that  is  the  proper  office  of  the  law,)  but  what 
Jesus  Christ  the  Son  of  God  hath  done  for  me :  to  wit,  that  he 
suffered  and  died  to  deliver  me  from  sin  and  death.  The  gospel 
willeth  me  to  receive  this,  and  to  believe  it.  And  this  is  the 
truth  of  the  gospel.  It  is  also  the  principal  article  of  all  Chris- 
tian doctrine,  wherein  the  knowledge  of  all  godliness  consisteth. 
Most  necessary  it  is,  therefore,  that  we  should  know  this  article  _ 
well,  teach  it  unto  others,  and  beat  it  into  their  heads  continually. 
For  as  it  is  very  tender,  so  it  is  soon  hurt.  This  Paul  had  well 
tried,  and  of  this  have  all  the  godly  also  good  experience. 

To  conclude,  Paul  would  not  circumcise  Titus,  and,  as  he  saith, 
for  no  other  cause,  but  for  that  certain  false  brethren  were  crept 
in,  to  espy  out  their  liberty,  and  would  have  constrained  Paul 
to  circumcise  Titus.  Paul,  seeing  this  constraint  and  necessity, 
would  give  no  place,  no,  not  for  one  hour,  but  strongly  resisted 
them ;  and  therefore  he  saith,  "  Neither  Titus  which  was  with 
me,  being  a  Gentile,  was  compelled  to  be  circumcised."  Gal.  ii.  3. 
If  they  had  required  this  in  the  way  of  brotherly  charity,  doubt- 
less he  would  not  have  denied  it.  But  seeing  they  would  have 
done  it  as  a  necessary  thing,  and  that  by  compulsion,  to  the  evil 
example  of  others,  to  the  overthrowing  of  the  gospel,  and  to  bring 
men's  consciences  into  bondage,  therefore  he  set  himself  mightily 
against  them,  and  prevailed  so,  that  Titus  was  not  circumcised. 

It  may  seem  but  a  small  matter  to  be  circumcised,  or  not  cir- 
cumcised. But  when  a  man  hath  an  affiance  in  keeping  of  it,  or 
else  is  in  fear  for  not  keeping  of  it,  here  God  is  denied,  Christ  is 
rejected,  the  grace  and  all  the  promises  of  God  are  refused.  But 
if  the  circumcision  be  kept  without  this  addition,  there  is  no  dan- 


VER.  6, 7.]  EPISTLE   TO  THE   GALATIANS.  207 

ger.  If  the  pope  would  in  this  sort  require  of  us  the  keeping  of 
his  traditions,  as  bare  ceremonies,  it  should  nof'be  so  grievous 
unto  us  to  keep  them :  but  to  bind  men's  consciences  to  these 
ceremonies,  and  to  make  of  them  a  high  and  acceptable  service 
unto  God,  yea,  and  moreover  to  add,  that  life  and  salvation,  or 
death  and  damnation,  consisteth  in  the  observation  hereof,  is  a 
devilish  superstition,  and  full  of  blasphemy.  Whoso  will  not  cry 
against  this,  accursed  be  he. 

Verse  6,  7.  Jind  of  them  which  seemed  to  he  great,  I  was  not 
taught,  {what  they  were  in  times  past,  it  is  no  matter  to 
me,  &c.) 

This  is  a  vehement  and  a  stout  confutation.  For  he  giveth  not 
to  the  true  apostles  themselves  any  glorious  title  :  but  as  it  were 
abasing  their  dignity,  he  saith :  "  Which  seemed  to  be  great ;" 
that  is,  which  were  in  authority,  upon  whom  the  determination 
of  all  matters  depended.  Notwithstanding,  the  authority  of  the 
apostles  was  indeed  very  great  in  all  the  churches.  And  Paul 
also  did  not  seek  any  whit  to  diminish  their  authority,  but  he 
thus  contemptuously  answereth  the  false  apostles,  which  set  the 
authority  and  dignity  of  the  apostles  against  Paul  in  all  the 
churches,  that  thereby  they  might  weaken  his  authority,  and 
bring  his  whole  ministry  into  contempt.  This  Paul  might  not 
suffer.  To  the  end  therefore,  that  the  truth  of  the  gospel,  and 
liberty  of  conscience  in  Christ,  might  continue  among  the  Gala- 
tians,  and  in  all  the  churches  of  the  Gentiles,  he  answereth  stoutly 
to  the  false  apostles,  that  he  passed  not  how  great  the  apostles 
were,  or  what  they  had  been  in  times  past ;  and  whereas  they 
alleged  the  authority  of  the  name  of  the  apostles  against  him,  it 
touched  him  nothing  at  all.  He  confesseth  that  the  apostles  are 
indeed  somewhat,  and  their  authority  is  to  be  reverenced.  Not- 
withstanding his  gospel  and  ministry  ought  not  to  be  overthrown 
for  the  name  or  title  of  any,  whatsoever  he  be,  an  apostle,  or  an 
angel  from  heaven. 

And  this  was  one  of  the  greatest  arguments  that  the  false 
apostles  used  against  Paul.  The  apostles,  said  they,  were  fami- 
liarly conversant  with  Christ  for  the  space  of  three  years.  They, 
heard  and  saw  all  his  preachings  and  miracles.  Moreover,  they 
themselves  preached  and  wrought  miracles  while  Christ  was  yet 
living  in  the  world ;  whom  Paul  never  saw  in  the  flesh,  and  as 
touching  his  conversion,  it  was  long  after  the  glorification  of 
Christ.  Wherefore,  they  should  now  consider  which  of  these 
they  ought  more  to  believe;  Paul,  which  was  but  one  and  alone, 
and  also  but  a  disciple,  yea,  and  one  of  the  last  of  all ;  or  the 
chiefest  and  most  excellent  apostles,  which,  long  before  Paul, 
were  sent  and  confirmed  by  Christ  himself.  To  this  Paul  an- 
swereth :  What  of  all  this?     This  argument  concludeth  nothing. 


208  COMMENTARY  ON  ST.   PAUL's  [chap.  II. 

Let  the  apostles  be  never  so  great,  yea,  let  them  be  angels  from 
heaven,  it  is  no^natter  to  me.  The  controversy  is  not  here  con- 
cerning the  excellency  of  the  apostles,  but  concerning  the  word 
of  God,  and  the  truth  of  the  gospel.  This  ought  to  be  kept  pure 
and  uncorrupt ;  this  ought  to  be  preferred  above  all  things. 
Therefore  how  great  Peter  and  the  other  apostles  have  been, 
what  great  miracles  they  have  wrought,  it  is  no  matter  to  me. 
This  is  it  that  I  only  seek,  even  that  the  truth  of  the  gospel  may 
continue  among  you.  This  seemeth  to  be  but  a  slender  answer 
of  Paul,  when  of  purpose  he  so  contemneth  the  authority  of  the 
apostles,  which  the  false  apostles  alleged  against  him,  and  giveth 
no  other  solution  to  their  mighty  argument  than  this :  It  is  no 
matter  to  me.  Notwithstanding,  he  addeth  a  reason  of  the  con- 
futation. 

Verse  6.     God  accept eth  no  man'' s  person. 

This  place  he  allegeth  out  of  Moses,  who  useth  the  same,  not 
once  but  many  times:  "Thou  shalt  not  accept  in  judgment  the 
person  of  the  rich  man  or  of  the  poor."  Levit.  xix.  15.  And 
this  is  a  principle  of  divinity :  "  God  is  no  accepter  of  per- 
sons." 2  Chron.  xix.  7.  Rom.  ii.  11.  Acts  x.  34,  Eph.  vi,  9.  Col. 
iii.  25.  With  the  which  saying  he  stopped  the  mouths  of  the 
false  apostles.  As  though  he  would  say:  Ye  set  those  against  me 
which  seem  to  be  somewhat ;  but  God  careth  not  for  such  out- 
ward things.  He  regardeth  not  the  office  of  apostleship.  It  is 
not  the  dignity  or  authority  of  men  that  he  looketh  upon.  And 
in  token  hereof,  he  suflered  Judas,  one  of  the  chiefest  apostles, 
and  Saul,  one  of  the  greatest  kings,  yea,  and  the  first  of  all,  to 
fall  away  and  to  be  damned,  Ishmael  also  and  Esau  he  re- 
fused, being  both  first-born.  So  shall  you  find  throughout  all 
the  whole  Scripture,  that  God  oftentimes  rejected  those  which  iti 
outward  show  were  very  good  and  holy  men.  And  in  these 
examples  God  seemeth  sometimes  to  be  cruel ;  but  it  was  most 
necessary,  that  such  fearful  examples  should  be  shown,  and  also 
be  written.  For  this  vice  is  naturally  grafted  in  us,  that  we 
highly  esteem  the  persons  and  outward  appearance  of  men,  and 
more  regard  the  same  than  the  word  of  God.  Contrariwise, 
God  will  have  us  to  fix  our  eyes,  and  to  rest  wholly  upon  the 
word  itself;  he  will  not  have  us  to  reverence  and  adore  the 
apostleship  in  the  persons  of  Peter  and  Paul,  but  Christ  speaking 
in  them,  and  the  word  which  they  bring  and  preach  imto  us. 

This  the  natural  man  cannot  see  :  but  the  spiritual  man  only 
discerneth  the  person  from  the  word,  the  veil  of  God  from  God 
himself.  Now  this  veil  of  God  is  every  creature.  Moreover, 
God  here  in  this  life  dealeth  not  with  us  face  to  face,  but  covered 
and  shadowed  from  us :  that  is,  as  Paul  saith  in  another  place, 
"  We  see  now  as  it  were  through  a  glass,  darkly ;  but  then  we 


VER.  6.]  EPISTLE  TO   THE   GALATIANS.  209 

shall  see  face  to  face."  1  Cor.  xiii.  12.  Therefore  we  cannot  be 
without  veils  in  this  life.  But  here  wisdom  is  required,  which 
can  discern  the  veil  from  God  himself;  and  this  wisdom  the 
world  hath  not.  The  covetous  man  hearing,  "  that  man  liveth 
not  by  bread  alone,  but  by  every  word  that  proceedeth  out  of 
the  mouth  of  God,"  (Deut.  viii.  3.  Matt.  iv.  4,)  eateth  the  bread, 
but  he  seeth  not  God  in  the  bread  ;  for  he  beholdeth  the  veil  only 
and  outward  show.  So  he  doth  with  gold  and  other  creatures, 
trusting  to  them  so  long  as  he  hath  them ;  but  when  they  leave 
him  he  despaireth.  And  thus  he  honoureth  not  the  Creator,  but 
the  creatures ;  not  God,  but  his  own  belly. 

This  I  speak,  lest  any  man  should  think  that  Paul  utterly  con- 
demneth  these  outward  veils  or  persons.  For  he  saith  not,  that 
chore  ought  to  be  no  person,  but  that  there  is  no  respect  of  per- 
sons with  God.  There  must  be  persons  and  outward  veils :  God 
nath  given  them,  and  they  are  his  good  creatures ;  but  we  must 
not  trust  in  them.  All  the  matter  is  in  the  right  using  of  things, 
and  not  in  the  things  themselves,  as  before  I  have  said.  There 
IS  no  fault  in  circumcision  or  uncircumcision,  ("for  circumcision 
IS  nothing,  and  uncircumcision  is  nothing,")  but  in  the  use 
thereof.  To  put  righteousness  in  the  one,  and  unrighteousness- 
■^n  the  other,  that  use  is  damnable,  and  ought  to  be  taken  away: 
which  being  removed,  circumcision  and  uncircumcision  are 
chings  tolerable. 

So  the  prince,  the  magistrate,  the  preacher,  the  schoolmaster, 
the  scholar,  the  father,  the  mother,  the  children,  the  master,  the 
servant,  are  persons  and  outward  veils,  which  God  will  have  us 
to  acknowledge,  love,  and  reverence  as  his  creatures,  which  also 
must  needs  be  had  in  this  life ;  but  he  will  not  have  us  so  to  re- 
verence them,  or  trust  unto  them,  that  we  forget  him.  And  to 
the  end  that  we  should  not  too  much  magnify  the  outward  per- 
sons, or  put  any  trust  in  them,  God  leaveth  in  them  offences  and 
sins,  yea,  great  and  foul  sins,  to  teach  us  what  difference  there  is 
between  the  person  and  God  himself.  David,  that  good  king, 
because  he  should  not  seem  to  be  a  person  upon  whom  men 
should  trust,  fell  into  horrible  sins,  adultery  and  murder.  Peter, 
that  excellent  apostle,  denied  Christ.  These,  and  such  like  ex- 
amples, whereof  the  Scripture  is  full,  ought  to  warn  us,  that  we 
repose  not  our  trust  in  the  person  and  outward  veil,  nor  think, 
that  when  we  have  the  outward  shows  and  shadows,  we  have 
all  things ;  as  it  is  in  popery,  where  they  judge  all  things  accord- 
ing to  the  outward  veil,  and  therefore  all  popery  is  nothing  else 
but  a  mere  respecting  of  persons  and  outward  shows.  God  hath 
given  his  creatures  to  our  use,  and  to  do  us  service,  and  not  as 
idols,  that  we  should  do  service  unto  them.  Let  us  then,  use 
bread,  wine,  apparel,  possessions,  gold,  silver,  and  all  other  crea- 
tures. But  let  us  not  trust  and  glory  in  them:  for  we  must  trust 
27  s2 


210  COMMENTARY   ON  ST.  PAUL's  [chAP.  II. 

and  glory  in  God  alone.  He  only  is  to  be  loved,  he  only  is  to 
be  feared  and  honoured. 

Paul  calleth  here  the  apostleship  or  office  of  the  apostles, 
(which  wrought  many  and  great  miracles,  taught  and  converted 
many  to  the  faith,  and  were  also  familiar  with  Christ,)  the  per- 
son of  man. 

Briefly,  this  word,  person,  comprehendeth  the  whole  outward 
conversation  of  the  apostles,  which  was  holy,  and  their  authority, 
which  was  great.  Notwithstanding,  saith  he,  God  esteemeth  not 
these  things ;  not  that  he  esteemeth  them  not  at  all,  but  in  the 
matter  of  justification  he  regardeth  them  not,  be  they  never  so 
great  and  so  glorious.  For  we  must  diligently  mark  this  distinc- 
tion, that  in  matters  of  divinity  we  must  speak  far  otherwise 
than  in  matters  of  policy.  In  matters  of  policy,  as  I  have  said, 
God  will  have  us  to  honour  and  reverence  these  outward  veils 
or  persons,  as  his  instruments  by  whom  he  governeth  and  pre- 
serveth  the  world.  But  when  the  question  is  as  touching  reli- 
gion, conscience,  the  fear  of  God,  faith,  and  the  service  of  God, 
we  must  not  fear  these  outward  persons,  we  must  put  no  trust 
in  them,  look  for  no  comfort  from  them,  or  hope  deliverance  by 
them,  either  corporally  or  spirituallJ^  For  this  cause  God  will 
have  no  respect  of  persons  in  judgment ;  for  judgment  is  a 
divine  thing.  Wherefore,  I  ought  neither  to  fear  the  judge,  nor 
trust  in  the  judge ;  but  my  fear  and  trust  ought  to  be  in  God 
alone,  who  is  the  true  judge.  The  civil  judge  or  magistrate,  I 
ought  indeed  to  reverence  for  God's  cause,  (Deut.  i.)  whose 
minister  he  is :  but  my  conscience  may  not  stay  nor  trust  upon 
his  justice  and  equity,  or  be  feared  through  his  unjust  dealing 
or  tyranny,  whereby  I  might  fall  into  any  offence  against  God, 
in  lying,  in  bearing  false  witness,  in  denying  the  truth,  &c. 
Otherwise  I  will  reverence  and  honour  the  magistrate  with  all 
my  heart. 

So  I  would  also  honour  the  pope,  and  love  his  person,  if  he 
would  leave  my  conscience  free,  an3  not  compel  me  to  sin  against 
God.  But  he  will  so  be  feared  and  adored,  as  cannot  be  done 
without  offence  to  the  majesty  of  God.  Here  since  we  must 
needs  lose  the  one,  let  us  lose  the  person,  and  stick  to  God. 
We  could  not  be  content  to  suffer  the  dominion  of  the  pope:  but 
because  he  abuseth  the  same  so  tyrannously  against  us,  and 
would  compel  us  to  deny  and  blaspheme  God,  and  him  only  to 
acknowledge  as  our  lord  and  master,  clogging  our  consciences, 
and  spoiling  us  of  the  fear  and  trust  which  we  should  have  in 
God,  therefore  we  are  compelled,  by  the  commandment  of  God, 
to  resist  the  pope ;  for  it  is  written,  "That  we  must  rather  obey 
God  than  men."  Acts  iv.  19.  Therefore,  without  offence  of 
conscience,  which  is  our  singular  comfort,  we  contemn  the 
authority  of  the  pope. 


VER.  6.]  EPISTLE  TO  THE   GALATIANS.  211 

There  is  a  certain  vehemency  therefore  to  be  noted  in  this 
word  [God.]  For  in  the  cause  of  religion,  and  the  word  of  God, 
there  must  be  no  respect  of  persons.  But  in  matters  of  policy 
we  must  have  regard  to  the  person :  for  otherwise,  there  must 
needs  follow  a  contempt  of  all  reverence  and  order.  In  this 
world  God  wilt  have  an  order,  a  reverence,  and  a  difference  of 
persons.  For  else  the  child,  the  servant,  the  subject  would  say, 
I  am  a  Christian  as  well  as  my  father,  my  schoolmaster,  my 
master,  my  prince  :  why  then  should  I  reverence  him  ?  Before 
God,  then,  there  is  no  respect  of  persons,  neither  of  Grecian  nor 
of  Jew,  but  all  are  one  in  Christ :  although  not  so  before  the 
world. 

Thus  Paul  confuteth  the  argument  of  the  false  apostles,  as 
touching  the  authority  of  the  apostles,  and  saith,  that  it  is  nothing 
to  the  purpose.  For  the  question  is  not  here  concerning  the 
respect  of  persons,  but  there  is  a  far  weightier  matter  in  hand, 
that  is  to  say,  a  divine  matter  concerning  God  and  his  word,  and 
whether  this  word  ought  to  be  preferred  before  the  apostleship 
or  no.  Whereunto  Paul  answereth :  So  that  the  truth  of  the 
gospel  may  continue,  so  that  the  word  of  God,  and  the  right- 
eousness of  faith,  may  be  kept  pure  and  uncorrupt,  let  the 
apostleship  go,  let  an  angel  from  heaven,  let  Peter,  let  Paul, 
altogether  perish. 

Verse  6.     Nevertheless,  they  that  seemed  to  be  the  chief  did 
communicate  nothing  with  me. 

As  though  he  would  say,  I  did  not  so  confer  with  the  apostles, 
that  they  taught  me  any  thing ;  for  what  should  they  teach  me, 
since  Christ,  by  his  revelation,  had  before  sufficiently  taught  me 
all  things  ?  And  moreover,  since  I  have  now  preached  the  gospel 
the  space  of  eighteen  years  among  the  Gentiles,  and  Christ  hath 
wrought  so  many  miracles  by  me,  whereby  he  hath  confirmed 
my  doctrine:  wherefore  it  was  but  a  conference,  and  no  disputa- 
tion. Wherein  I  learned  nothing,  neither  did  I  recant,  nor  yet 
defend  my  cause,  but  only  declared  what  things  I  had  done,  to 
wit,  that  I  had  preached  to  the  Gentiles  faith  only  in  Christ, 
without  the  law,  and  that  by  this  preaching  of  faith  the  Holy 
Ghost  came  down  upon  the  Gentiles,  which  immediately  spake 
with  divers  tongues.  Which  thing,  when  the  apostles  heard, 
they  witnessed  that  I  had  taught  the  truth ;  wherefore  the  false 
apostles  do  me  great  wrong,  which  pervert  and  turn  all  these 
things  clean  contrary. 

Now,  if  Paul  would  give  no  place  to  the  false  apostles,  which 
set  the  authority  of  the  true  apostles  against  him,  much  less 
ought  we  to  give  place  to  our  adversaries,  which  have  nothing 
else  to  brag  of  but  the  authority  of  their  idol  the  pope.  I  know 
that  the  godly  ought  to  be  humble,  but  against  the  pope  I  will 


212  COMMENTARY  ON  ST.  PAUL  S  [CHAP.  if. 

and  I  ought  to  be  proud  with  a  holy  pride,  and  say,  Thou  pope, 
I  will  not  be  subject  unto  thee :  I  will  not  take  thee  for  my 
master,  for  I  am  sure  that  my  doctrine  is  true  and  godly.  But 
the  pope  will  not  hear  this  doctrine  :  nay,  he  would  force  us  to 
obey  his  laws  and  his  decrees,  and  if  we  will  not,  he  will  by-and- 
by  excommunicate,  curse,  and  condemn  us  as  heretics.  Such 
pride  therefore  against  the  pope  is  most  necessary.  And  if  we 
should  not  be  thus  stout  and  proud,  and  in  the  Holy  Ghost  utterly 
condemn  both  him,  with  all  his  doctrine,  and  the  devil,  the  father 
of  lies,  speaking  in  him,  we  should  never  be  able  to  defend  this 
article  of  the  righteousness  of  faith.  We  do  not  then  contemn 
the  authority  of  the  pope  because  we  would  bear  rule  over  him, 
neither  would  we  go  about  to  exalt  ourselves  above  all  sovereign 
power,  since  it  is  evident  that  we  teach  all  men  to  humble  and 
submit  themselves  to  the  higher  powers,  ordained  of  God;  but 
this  is  it  that  we  only  seek,  that  the  glory  of  God  may  be  main- 
tained, and  the  righteousness  of  faith  may  be  kept  pure  and  sound. 

Wherefore,  if  the  pope  will  grant  unto  us,  that  God  alone  by 
his  mere  grace  through  Christ  doth  justify  sinners,  we  will  not 
only  carry  him  in  our  hands,  but  will  also  kiss  his  feet.  But 
since  we  cannot  obtain  this,  we  again  in  God  are  proud  against 
him  above  measure  ;  and  will  give  no  place,  no,  not  one  hair's 
breadth,  to  all  the  angels  in  heaven,  not  to  Peter,  not  to  Paul, 
not  to  a  hundred  emperors,  nor  to  a  thousand  popes,  nor  to  the 
whole  world.  But  be  it  far  from  us  that  we  should  iiere  humble 
ourselves,  since  they-  would  take  from  us  our  glory,  even  God 
himself,  that  hath  created  us,  and  given  us  all  things,  and  Jesus 
Christ,  who  hath  redeemed  us  with  his  blood.  Let  this  be  then 
the  conclusion  of  all  together,  that  we  will  suffer  our  goods  to 
be  taken  away,  our  name,  our  life,  and  all  that  we  have :  but 
the  gospel,  our  faith,  Jesus  Christ,  we  will  never  suffer  to  be 
wrested  from  us.  And  cursed  be  that  humility  which  here 
abaseth  and  submitteth  itself:  nay,  rather,  let  every  Christian 
man  here  be  proud  and  spare  not,  except  he  will  deny  Christ. 

Wherefore,  God  assisting  me,  my  forehead  shall  be  more  hard 
than  all  men's  foreheads.  Here  I  take  upon  me  this  title,  accord- 
ing to  the  proverb,  cedo  niiUi,  I  give  place  to  none.  Yea,  I  am 
glad  even  with  all  my  heart,  in  this  point  to  seem  rebellious  and 
obstinate.  And  here  I  confess  that  I  am,  and  ever  will  be  stout 
and  stern,  and  will  not  one  inch  give  place  to  any  creature. 
Charity  giveth  place, "  for  it  suffereth  all  things,  believcth  all 
things,  hopeth  all  things,  endureth  all  things,"  (1  Cor.  xiii.  7;) 
but  faith  giveth  no  place,  yea,  it  can  suffer  nothing,  according  to 
this  ancient  verse:  No  n  pa  liter  ludum  fama,  fides,  oculus  ; 
that  is,  Man's  good  name,  his  faith,  and  his  eye,  will  not  be  dal- 
lied withal.  Wherefore,  a  Christian,  as  touching  his  faith,  can 
never  be  too  proud  nor  too  stout,  neither  must  he  relent  or  give 


VER.  7,8.]  EPISTLE   TO   THE   GALATIANS.  213 

place,  no,  not  the  breadth  of  one  hair  :  for  faith  maketh  a  man 
here  hke  unto  God ;  but  God  sufFereth  nothing,  he  givetli  place 
to  none,  for  he  is  immutable  ;  so  is  faith  immutable,  and  there- 
fore may  suffer  nothing,  give  place  to  no  man.  But  as  touching 
charity,  let  a  Christian  man  yield  and  suffer  all  things,  for  therein 
he  is  but  a  man. 

Verse  7, 8.  But  contrariwise,  when  they  saw  that  the  gospel  over 
uncircumcision  was  committed  unto  me,  as  the  gospel  over 
circumcision  was  unto  Peter  {for  he  that  was  mighty  by 
Peter  in  the  apostleship  over  the  circumcision,  was  also 
tnighty  by  me  towards  the  Gentiles.) 

With  these  words  Paul  mightily  confuteth  the  false  apostles, 
for  here  he  challengeth  to  himself  the  same  authority  which  the 
false  apostles  attributed  to  the  true  apostles  ;  and  he  useth  here 
a  figure  which  is  called  an  inversion,  returning  their  argument 
against  themselves.  The  false  apostles,  saith  he,  do  allege  against 
me  the  authority  of  the  great  apostles,  to  maintain  their  cause ; 
but  I,  contrariwise,  do  allege  the  same  against  them,  for  my  de- 
fence, for  the  apostles  are  on  my  side.  Wherefore,  0  my  Gala- 
tians,  believe  not  these  counterfeit  apostles,  which  brag  so  much 
of  the  authority  of  the  apostles  against  me.  For  the  apostles, 
when  they  saw  the  gospel  over  the  uncircumcision  to  be  com- 
mitted to  me,  and  knew  of  the  grace  that  to  me  was  given,  gave 
to  me  and  Barnabas  the  right-hand  of  fellowship,  approving  my 
ministry,  and  giving  thanks  unto  God  for  the  gifts  which  I  had 
received.  Thus  he  returned  the  argument  of  the  false  apostles 
upon  themselves.  And  in  these  words  there  is  an  ardent  vehe- 
mency,and  more  contained  in  matter,  than  in  words  is  able  to  be 
expressed. 

What  meaneth  Paul,  when  he  saith,  that  the  gospel  over  the 
uncircumcision  was  committed  unto  him,  and  over  the  circumci- 
sion unto  Peter,  when,  notwithstanding,  Paul,  almost  every- 
where preached  to  the  Jews  in  their  synagogues,  and  Peter  like- 
wise to  the  Gentiles  ?  There  are  examples  and  testimonies  of 
both  in  the  Acts.  Peter  converted  the  centurion,  with  his  family, 
which  was  a  Gentile.  Acts  x.  3.  He  wrote  also  to  the  Gentiles, 
as  his  first  epistle  testifieth.  Paul  preaching  Christ  among  the 
Gentiles,  entercth  notwithstanding  into  the  synagogues  of  the 
Jews,  and  there  preacheth  the  gospel.  Acts  xiv.  1.  And  our 
Saviour  Christ,  in  Matthew  and  Mark,  commandeth  his  apostles 
to  go  throughout  the  whole  world,  and  preach  the  gospel  to 
every  creature.  Matt,  xxviii.  20.  Mark  xvi.  15.  Paul  likewise 
saith,  "The  gospel  preached  to  every  creature  which  is  under 
heaven."  Col.  i,  23.  Why  then  doth  he  call  himself  the  apostle 
of  the  Gentiles,  and  Peter,  with  the  other,  the  apostles  of  the 
circumcision  ? 


314  COMMENTARY  ON   ST.   PAUL's  [cHAP.  II. 

Paul  hath  respect  unto  this,  that  the  other  apostles  remained 
specially  in  Jerusalem,  until  God  called  them  unto  other  places. 
Thus  stood  the  matter  then  for  the  time,  that  while  the  political 
state  of  the  Jews  continued,  the  apostles  still  remained  in  Judea  ; 
but  when  the  destruction  of  Jerusalem  approached,  they  were 
dispersed  throughout  the  whole  world.  But  Paul,  as  it  is  written 
in  the  Acts,  (chap.  xiii.  2,)  by  a  singular  vocation  was  chosen  to 
be  the  apostle  of  the  Gentiles,  and  being  sent  out  of  Judea,  he 
travelled  through  the  countries  of  the  Gentiles.  Now  were  the 
Jews  dispersed  almost  throughout  the  whole  world,  and  dwelt 
here  and  there  in  cities  and  other  places  among  the  Gentiles. 
Paul  coming  thither,  was  wont  to  go  into  the  synagogues  of  the 
Jews,  (Acts  xiv.  1.)  and  by  this  occasion  he  first  brought  unto 
^hem,  as  the  children  of  the  kingdom,  this  glad  tidings,  that  the 
promises  made  unto  the  fathers  were  accomplished  by  Jesus 
Christ.  When  they  would  not  hear  this,  he  turned  to  the  Gen- 
tiles, as  Luke  witnesseth,  (Acts  xiii.)  where  he  bringeth  in  Paul 
thus  boldly  speaking  against  the  Jews:  It  was  necessary  that  we 
should  first  preach  the  word  of  God  unto  you ;  but  seeing  ye 
reject  it,  and  judge  yourselves  unworthy  of  everlasting  life,  lo  ! 
we  turn  to  the  Gentiles.  And  in  the  Acts,  (chap,  xxviii.  28,) 
"  Be  it  known,  therefore,  unto  you,  that  this  salvation  of  God  is 
sent  unto  the  Gentiles,  and  they  shall  hear  it."  Wherefore,  Paul 
was  sent  specially  unto  the  Gentiles.  But  because  he  was  a 
debtor  unto  all,  and  became  all  things  unto  all  men,  therefore, 
occasion  being  offered,  he  went  into  the  synagogues  of  the  Jews, 
where,  not  only  the  Jews,  but  also  the  Gentiles,  heard  him 
preaching  Christ.  Otherwise,  he  preached  publicly  in  the  mar- 
ket-place, in  houses,  and  by  the  rivers'  sides.  He  was  specially, 
then,  the  apostle  of  the  Gentiles,  as  Peter  was  of  the  Jews;  who, 
notwithstanding,  preached  Christ  to  the  Gentiles  also,  when  oc- 
casion was  offered. 

And  here  he  calleth  uncircumcision  the  Gentiles,  and  circum- 
cision the  Jews,  by  a  figure  named  synecdoche,  which  under  a 
part,  comprehendeth  the  whole  ;  which  figure  is  commonly  used 
in  the  Scripture ;  the  gospel  then  over  uncircumcision,  is  that 
which  was  appointed  to  be  sent  unto  the  Gentiles.  This  gospel, 
saith  he,  was  committed  unto  him,  as  the  gospel  over  circumci- 
sion was  unto  Peter  ;  for  as  Peter  preached  the  gospel  among  the 
Jews,  so  did  he  among  the  Gentiles. 

This  he  often  repeateth,  that  Peter,  James,  and  John,  which 
seemed  to  be  the  pillars  of  the  church,  taught  him  nothing,  nor 
connnitted  unto  him  the  ofiice  of  preaching  the  gospel,  as  having 
authority  and  rule  over  him.  But  they  themselves,  saith  he,  did 
see  that  the  gospel  was  committed  unto  me,  but  not  by  Peter ; 
for  as  I  did  not  receive  or  learn  any  gospel  of  man,  so  did  I  re- 
ceive no  commandment  by  man  to  preach  the  same ;  but  both 


VBR.  8.]  EPISTLE   TO   THE   GALATIANS.  215 

the  knowledge  and  the  commandment  to  preach  it  among  the 
Gentiles,  I  received  immediately  from  God ;  hke  as  the  charge 
was  given  of  God  unto  Peter  to  preach  the  same  among  the 
Jews. 

This  place  witnesseth  very  plainly  that  the  apostles  had  like 
calling,  like  charge,  and  all  one  gospel,  Peter  preached  no  other 
gospel  than  the  rest  of  the  apostles  did,  neither  did  he  appoint  to 
others  their  charge  and  office  ;  but  there  was  an  equality  among 
them  all,  for  they  were  all  taught  of  God,  that  is,  both  their 
vocation  and  charge  was  wholly  and  immediately  from  God. 
There  was  none',  therefore,  greater  than  other,  none  that  had 
any  prerogative  above  other.  And  therefore,  when  the  pope 
vaunteth  that  Peter  was  the  chief  of  the  apostles,  that  thereby 
he  might  confirm  and  establish  his  usurped  primacy,  it  is  an  im- 
pudent lie. 

Verse  8.     For  he  that  was  mighty  by  Peter. 

This  is  a  confutation  of  another  argument  of  the  false  apostles. 
Why  do  the  false  apostles  boast,  saith  he,  that  the  gospel  of 
Peter  was  mighty,  that  he  converted  many,  that  he  wrought 
many  and  great  miracles,  raised  up  the  dead,  and  with  his  shadow 
healed  the  sick?  Acts  v.  15.  I  grant  all  these  things  to  be  true; 
but  Peter  received  this  power  from  heaven.  God  gave  a  virtue 
to  his  word,  so  that  many  did  believe  him,  and  great  miracles 
were  wrought  by  him.  The  same  power  had  I  also ;  which  I 
received  not  of  Peter,  but  the  same  God  and  the  same  spirit 
which  was  mighty  in  Peter,  was  mighty  to  me  also.  I  had  the 
same  grace ;  I  taught  many ;  I  wrought  many  miracles,  and 
through  my  shadow  also  I  healed  the  sick.  And  this  Luke  tes- 
tifieth  in  these  words  :  "  And  God  wrought  no  small  miracles  by 
the  hands  of  Paul,  so  that  from  his  body  were  brought  napkins 
and  handkerchiefs,  and  the  diseases  departed  from  them,  and  the 
evil  spirits  went  out  of  them."  Acts  xix.  11,  12.  Read  more 
hereof  in  Acts  xiii.  xvi.  xx.  xxviii. 

To  conclude,  Paul  will  be  counted  in  no  point  inferior  to  the 
rest  of  the  apostles ;  and  herein  he  glorieth  with  a  godly  and  a 
holy  pride.  Necessity  constrained  him  stoutly  to  withstand 
Peter,  and  the  burning  zeal  he  had  for  the  glory  of  God,  moved 
him  so  to  do.  Certain  profane  spirits,  as  Julianus  and  Porphi- 
rius,  not  considering  this,  thought  it  to  be  but  a  carnal  pride  that 
caused  Paul  thus  to  do  ;  such  as  at  this  day  we  see  in  the  pope 
and  his  generation.  But  Paul  had  not  here  his  own  business  in 
hand,  but  a  matter  of  faith.  Not^r,  as  concerning  faith  we  ought 
to  be  invincible,  and  more  hard,  if  it  might  be,  than  the  adamant 
stone ;  but  as  touching  charity,  we  ought  to  be  soft,  and  more 
flexible  than  the  reed  or  leaf  that  is  shaken  with  the  wind,  and 
ready  to  yield  to  every  thing ;  therefore,  the  controversy  was 


*'t'*...'*''^ 


216  COMMENTARY  ON  ST.    PAUL's  [chap.  II. 

not  here  touching  the  glory  of  Paul,  but  the  glory  of  God,  the 
word  of  God,  the  true  worship  of  God,  true  religion,  and  the 
righteousness  of  faith,  to  the  end  that  these  things  might  still  re- 
main pure  and  uncorrupt. 

Verse  9.  And  ivhcn  James  and  Cephas,  and  John,  knew  of  the 
grace  that  ivas  given  unto  me,  ivhich  are  counted  to  be  pil- 
lars, they  gave  to  me,  and  to  Barnabas,  the  right  hands  of 
fellowship,  that  we  should  j^reach  unto  the  Gentiles,  and 
they  unto  the  circumcision. 

That  is  to  say,  when  they  heard  that  I  had  received  my  calling 
and  charge  from  God,  to  preach  the  gospel  among  the  Gentiles, 
and  that  God  had  wrought  so  many  miracles  by  me :  moreover, 
that  so  great  a  number  of  the  Gentiles  were  come  to  tlie  know- 
ledge of  Clirist  through  my  ministry,  and  that  the  Gentiles  had 
received  the  Holy  Ghost,  without  the  law  and  circumcision,  by 
the  only  preaching  of  faith,  they  glorified  God  for  his  grace  which 
was  given  unto  me. 

He  calleth  grace  here,  whatsoever  he  had  received  of  God  ;  to 
v/it,  that  of  a  persecutor  and  waster  of  the  church  he  was  made 
an  apostle,  was  taught  by  Jesus  Christ,  and  enriched  with  spiritual 
gifts.  And  here  withal  he  showeth,  that  Peter  gave  testimony 
unto  him,  that  he  was  a  true  apostle,  sent  and  taught  not  by  him- 
self, nor  by  the  other  apostles,  but  lay  God  alone,  and  not  only 
acknowledged  the  ministry  and  authority  of  Paul,  and  the  gifts 
of  the  Spirit,  which  were  in  him,  as  heavenly  things,  but  also 
approved  and  confirmed  the  same,  and  yet  not  as  a  superior  and 
ruler,  but  as  a  brother  and  witness.  James  and  John  did  like- 
wise the  same.  Wherefore  he  concludeth,  that  they  which  are 
esteemed  for  the  chief  pillars  among  the  apostles,  are  wholly 
with  him,  and  not  against  him. 

Verse  9.     The  right-hands  of  fellowship. 

As  if  they  should  have  said  :  "  We,  0  Paul,  in  preaching  the 
gospel,  do  agree  with  thee  in  all  things ;  therefore,  in  doctrine 
■we  are  companions,  and  have  fellowship  together  therein ;  that 
is  to  say,  we  have  all  one  doctrine,  for  we  preach  one  gospel,  one 
baptism,  one  Christ,  and  one  faith.  Wherefore  we  can  teach  or 
enjoin  thee  nothing,  since  there  is  one  mutual  consent  betwixt 
us  in  all  things.  For  we  do  not  teach  any  other  or  more  excel- 
lent things  than  thou  dost ;  but  the  same  gifts  which  we  have, 
we  see  to  be  in  thee  also,  saving  that  to  thee  is  committed  the 
gospel  over  the  uncirciimcision,  as  the  gospel  over  the  circumci- 
sion is  unto  us.  But  we  conclude  here,  that  neither  uncircumcision 
nor  circumcision  ought  to  hinder  our  society  and  fellowship, 
since  it  is  but  one  gospel  we  both  preach. 

Hitlierto  Paul  hath  proved  by  manifest  witness,  not  only  from 


VER.  10,11.]  EPISTLE   TO  THE   GALATIANS.  217 

God,  but  also  from  man,  that  is  to  say,  the  apostles,  that  he  had 
truly  and  faithfully  preached  the  gospel ;  therefore  he  showeth, 
that  whatsoever  the  false  apostles  said  to  diminish  his  authority, 
is  but  feigned  and  forged  matter,  and  that  the  testimony  of  the 
apostles  maketh  for  him,  and  not  for  the  false  apostles.  But  for 
that  he  is  alone,  and  without  witness,  therefore  he  addeth  an 
oath,  and  calleth  God  to  record  that  the  things  which  he  hath 
spoken  are  true. 

Verse  10.     Warning  only  that  we  should  remember  the  poor, 
which  thing  also  I  was  diligent  to  do. 

After  the  preaching  of  the  gospel,  the  office  and  charge  of  a 
true  and  faithful  pastor  is,  to  be  mindful  of  the  poor.  For  whej*e 
the  church  is,  there  must  needs  be  poor;  who,  for  the  most  part, 
are  the  only  true  disciples  of  the  gospel,  as  Christ  saith  :  "  The 
poor  receive  the  glad  tidings  of  the  gospel,"  (Isa.'lxi.  1.  Matt, 
xi.  5.  Luke  iv.  26;)  for  the  world  and  the  devil  do  persecute 
the  church,  and  bring  many  to  poverty,  who  are  afterwards 
forsaken  and  despised  of  the  world.  Moreover,  the  world  not 
only  offendeth  herein,  but  also  is  careless  for  the  preservation  of 
the  gospel,  true  religion,  and  the  true  service  of  God.  There  is 
none  that  will  now  take  any  care  for  the  maintenance  of  the 
ministers  of  the  church,  and  erecting  of  schools ;  but  for  the 
erecting  and  establishing  of  false  worship,  superstition  and  idol- 
atry, no  cost  was  spared,  but  every  man  was  ready  to  give  most 
liberally  and  largely.  And  hereof  came  so  many  monasteries, 
so  many  cathedral  churches,  so  many  bishoprics  in  the  pope's 
church,  where  all  impiety  reigned,  with  so  great  revenues  pro- 
vided for  their  sustentation;  whereas  now  a  whole  city  thinketh 
much  to  find  one  or  two  poor  ministers  and  preachers  of  the 
gospel,  which  before,  while  the  pope  and  all  impiety  reigned, 
did  sustain  sundry  monasteries  of  monks,  friars,  nuns,  and  whole 
swarms  of  massing  priests.  To  be  brief,  true  religion  is  ever  in 
need.  And  Christ  complaineth,  "that  he  is  hungry,  thirsty, 
harbourless,  naked,  and  sick."  Matt.  xxv.  42.  Contrariwise, 
false  religion  and  impiety  flourisheth  and  aboundeth  with  all 
worldly  wealth  and  prosperity.  Wherefore  a  true  and  faithful 
pastor  must  have  a  care  of  the  poor  also :  and  this  care  Paul 
here  confesseth  that  he  had. 

Verse  11.     Jind  when  Peter  was  come  to  Jlntiochia,  I  with- 
stood him,  to  his  face:  for  he  tvas  to  be  blam^ed. 

Paul  goeth  on  still  in  his  confutation,  saying,  "  that  he  not 

only  hath  for  his  defence  the  testimony  of  Peter,  and  the  other 

apostles  which  were  at  Jerusalem,  but  also  that  he  withstood 

Peter,  in  the  presence  of  the  whole  church  of  Antioch."     lie 

28  T 


21S  COMMENTARY  ON  ST.   PAUL's  [chAP.  II. 

showeth  here  a  matter,  not  done  in  a  corner,  but  in  the  face  of 
the  whole  church.  For,  as  before  I  have  said,  he  hath  here  no 
trifling  matter  in  hand,  but  the  chiefest  article  of  all  Christian 
doctrine.  The  utility  and  majesty  whereof  Avhoso  rightly 
esteemeth,  to  him  all  other  things  shall  seem  but  vile  and 
nothing  worth.  For  what  is  Peter?  What  is  Paul?  What 
is  an  angel  from  heaven  ?  What  are  all  other  creatures  to  the 
articles  of  justification  ?  Which,  if  we  know,  then  we  are  in 
clear  light :  but  if  we  be  ignorant  thereof,  then  are  we  in  most 
miserable  darkness;  Wherefore,  if  we  see  this  article  impugned, 
or  defaced,  fear  not  to  resist  either  Peter  or  an  angel  from  heaven, 
following  the  example  of  Paul,  who  seeing  the  majesty  of  this 
article  to  be  in  danger  from  the  dignity  of  Peter,  had  no  regard 
(if  his  dignity  and  estimation,  that  he  might  keep  the  same  pure 
and  uncorrupt.  For  it  is  written:  "He  that  loveth  father  or 
mother,  or  his  own  life  more  than  me,  is  not  worthy  of  me." 
Matt.  X.  37. 

Wherefore  we  arc  not  ashamed,  for  the  defence  of  the  truth, 
to  be  counted  and  called  of  the  hypocrites,  proud  and  obstinate, 
and  such  as  will  be  only  wise,  will  hear  none,  will  give  place  to  ' 
none.  Here  we  must  needs  be  obstinate  and  inflexible.  For  the 
cause  why  we  offend  men,  that  is  to  say,  tread  down  the  majesty 
of  the  person  or  of  the  world,  is  so  great,  that  the  sins  which  the 
world  judgeth  to  be  most  heinous,  are  counted  singular  virtues 
before  God.  "  In  that  we  love  our  parents,  honour  the  magis- 
trates, show  reverence  to  Peter  and  other  ministers  of  the  word, 
we  do  well."  But  here  we  have  in  hand  the  cause  neither  of 
Peter,  nor  parents,  nor  magistrates,  nor  of  the  world,  nor  of  any 
other  creatures,  but  God  himself.  Here  if  I  give  no  place  to 
my  parents,  to  the  magistrate,  or  an  angel  from  heaven,  I  do  well. 
For  what  is  the  creature  in  respect  of  the  Creator  ?  Yea,  what 
are  all  creatures,  being  compared  unto  him  ?  Even  as  one  drop 
of  water  in  respect  of  the  whole  sea.  Why  then  should  I  so 
highly  esteem  Peter,  which  is  but  a  drop,  and  set  God  aside, 
which  is  the  whole  sea  ?  Let  the  drop  therefore  give  place  to 
the  sea,  and  let  Peter  give  place  unto  God.  This  I  say  to  the 
end  that  ye  should  diligently  weigh  and  consider  the  matter 
wherefore  Paul  entrcateth;  for  he  entreateth  of  the  word  of  God, 
which  can  never  be  magnified  enough. 

And  where  he  saith  (to  his  face)  this  clause  maketh  specially 
against  the  venemous  vipers  and  apostles  of  Satan,  which  slander 
those  that  are  absent,  and  in  their  presence  dare  not  once  open 
their  mouths:  as  the  false  apostles  did,  whom  also  here  he  touched 
by  the  way  :  which  durst  not  speak  evil  of  him  in  his  presence, 
but  in  his  absence  slandered  him  most  spitefully.  "  So  did  not  I 
(saith  he)  speak  evil  of  Peter,  but  frankly  and  openly  I  with- 
stood him,  not  of  any  colourable  pretence,  ambition,  or  other 


VER.  11.]  EPISTLE   TO  THE   GALATIANS.  219 

carnal  afTection,  but  because  he  was  to  be  blamed  and  sharply 
reproved." 

Here  let  other  men  debate  whether  an  apostle  may  sin  or  no  : 
this,  say  I,  that  we  ought  not  to  make  Peter's  fault  less  than  it 
was  indeed.  The  prophets  themselves  have  sometimes  erred 
and  been  deceived.  Nathan  "  of  his  own  spirit  said  unto  David, 
that  he  should  build  the  house  of  the  Lord."  2  Sam.  vii.  3,  4. 
But  this  prophecy  was  by-and-by  after  corrected  by  a  revelation 
from  God,  '•'  that  it  should  not  be  David,  because  he  was  a  man  of 
war  and  had  shed  much  blood,  but  his  son  Solomon,  that  should 
build  up  the  house  of  the  Lord."  So  did  the  apostles  err  also  ; 
for  they  imagined  that  the  kingdom  of  Christ  should  be  carnal 
and  worldly,  as  we  may  see  in  the  first  of  the  Acts,  when  they 
asked  of  Christ, saying,  "Lord,  wilt.thou  at  this  time  restore  the 
kingdom  of  Israel  ?"  (Acts  i.  6,)  and  Peter,  although  he  heard 
this  commandment  of  Christ :  "  go  into  the  whole  world,"  &c. 
(Matt,  xxviii.)  had  not  gone  unto  Cornelius,  if  he  had  not  been 
admonished  by  a  vision.  Acts  x.  10.  And  in  this  manner  he  did 
not  only  err,  but  also  committed  a  great  sin ;  and  if  Paul  had 
not  resisted  him,  all  the  Gentiles  which  did  believe,  had  been 
constrained  to  receive  circumcision,  and  to  keep  the  law.  The 
believing  Jews  also  had  been  confirmed  in  their  ophiion  ;  to  wit, 
that  the  observation  of  these  things  were  necessary  to  salvation  ; 
and  by  this  means  they  had  received  again  the  law  instead  of  the 
gospel,  Moses  instead  of  Christ.  And  of  all  this  great  enormity 
and  horrible  sin,  Peter,  by  his  dissimulation,  had  been  the  only 
occasion.  Therefore  we  may  not  attribute  to  the  saints  such 
perfection,  as  though  they  could  not  sin. 

Luke  witnesseth  "  that  there  was  such  great  dissension  be- 
tween Paul  and  Barnabas,  (which  were  put  apart  together  for 
the  ministry  of  the  gospel  among  the  Gentiles,  and  had  travelled 
through  many  regions  (Acts  xv.  2,  39)  and  preached  unto  them 
the  gospel,)  that  the  one  departed  from  the  other."  Here  we 
must  needs  say,  that  there  was  a  fault  either  in  Paul  or  Barna- 
bas. And  doubtless  it  could  not  be,  but  that  the  discord  was 
exceeding  great  which  separated  these  two,  being  joined  toge- 
ther in  such  a  holy  fellowship,  as  the  text  witnesseth.  Such 
examples  are  written  for  our  consolation.  For  it  is  a  great  com- 
fort unto  us,  when  we  hear,  that  even  the  saints,  which  have 
the  Spirit  of  God,  do  sin.  Which  comfort  they  would  take 
from  us  which  say,  that  the  saints  do  not  sin. 

Samson,  David,  and  many  other  excellent  men,  full  of  the  Holy 
Ghost,  fell  into  great  sins.  Judges  xvi.  2  Sam.  xi.  15.  Job  and 
Jeremy  curse  the  day  of  their  nativity.  Job  iii.  1 — 12.  Jer.  xx. 
14.  Elias  and  Jonas  are  weary  of  their  life,  and  desire  death. 
Jonas  iv.  Such  errors  and  off"ences  of  the  saints,  the  Scripture 
setteth  forth  to  the  comfort  of  those  that  are  afflicted  and  op 


220  COMMENTARY   ON    ST.  PAUL's  [chap.  II. 

pressed  with  desperation,  and  to  the  terror  of  the  proud.  No 
man  hath  so  grievously  fallen  at  any  time,  but  he  may  rise  again. 
And  on  the  other  side,  no  man  taketh  so  fast  footing,  but  he  may 
fall.  If  Peter  fell,  I  may  likewise  fall.  If  he  rose  again,  I  may 
also  rise  again.  And  such  examples  as  these  are,  the  weak 
hearted  and  tender  consciences  ought  to  make  much  of,  that  they 
may  the  better  understand  what  they  pray  for,  when  they  say, 
"  forgive  us  our  trespasses  ;"  and,  "  I  believe  the  forgiveness  of 
sins."  We  have  the  self-same  spirit  of  grace  and  prayer  which 
the  apostles  and  all  the  saints  had,  neither  had  they  any  prerog- 
ative above  us.  We  have  the  same  gifts  which  they  had,  the 
same  Christ,  baptism,  word,  forgiveness  of  sins ;  all  which  they 
had  no  less  need  of  than  we  have,  and  by  the  same  are  sanctified 
and  saved  as  we  be. 

Verse  12.     For  before  that  certain  came  from  James,  he  did 
eat  with  the  Gentiles. 

The  Gentiles  which  were  converted  to  the  faith  did  eat  meats 
forbidden  by  the  law,  and  Peter  being  conversant  with  the  Gen- 
tiles which  were  converted,  did  eat  with  them,  and  drank  wine 
also,  which  was  forbidden,  knowing  that  herein  he  did  well,  and 
therefore  boldly  transgressed  the  law  with  the  Gentiles.  Paul 
confesseth  that  he  also  did  the  like,  when  he  saith,  "  that  he  be- 
came as  a  Jew  to  the  Jews,  and  to  them  that  were  without  law, 
as  though  he  were  without  law  :"  that  is  to  say,  with  the  Gen- 
tiles he  did  eat  and  drink  like  a  Gentile,  and  kept  no  law  at  all  : 
with  the  Jews,  according  to  the  law,  he  abstained  from  all  things 
forbidden  in  the  law :  for  he  laboured  "  to  serve  and  please  all 
men,  that  he  might  gain  all."  1  Cor.  ix.  19,  20,  21.  Wherefore 
Peter,  in  eating  and  drinking  with  the  Gentiles,  sinned  not,  but 
did  well,  and  knew  that  it  was  lawful  for  him  so  to  do.  For  he 
showed  by  this  transgression  that  the  law  was  not  necessary  to 
righteousness,  and  also  delivered  the  Gentiles  from  the  observa- 
tion of  the  law.  For  if  it  were  lawful  for  Peter  in  one  thing  to 
break  the  law,  it  was  lawful  for  him  to  break  it  in  all  things. 
And  Paul  doth  not  here  reprove  Peter  for  his  transgression,  but 
for  his  dissimulation  as  followeth. 

Verse  12.  But  when  they  luere  come,  he  withdreio  and  sepa- 
rated himself,  fearing  them  which  ivere  of  the  circumci- 
sion. 

Here,  then,  ye  see  Peter's  offence,  as  Paul  plainly  setteth  it 
forth.  Paul  accuseth  him  not  of  malice  or  ignorance,  but  of 
dissimulation  and  infirmity,  in  that  he  abstained  from  meats  for- 
bidden in  the  law,  fearing  lest  the  Jews  which  came  from  James 
should  be  offended  thereby,  and  had  more  respect  to  the  Jews 
than  to  the  Gentiles.     Hereby  he  gave  occasion,  as  much  as  in 


VER.  12.]  EPISTLE   TO  THE   GALATIANS.  221 

him  was,  to  overthrow  the  Christian  liberty  and  truth  of  the 
gospel.  For  in  that  he  did  withdraw,  and  utterly  separate  him- 
self, abstaining  from  meats  forbidden  in  the  law,  (which  notwith- 
standing he  had  eaten  of  before,)  he  ministered  a  scruple  of  con- 
science to  the  faithful,  thus  to  gather  upon  his  example  :  Peter 
abstained  from  meats  forbidden  in  the  law ;  therefore  he  that 
eateth  meats  forbidden  in  the  law,  sinneth  and  transgresseth  the 
law  ;  but  he  that  abstaineth  is  righteous  and  keepeth  the  law,  for 
else  would  not  Peter  have  withdrawn  himself;  but  because  he 
did  so,  and  of  purpose  refuseth  those  meats  which  before  he  did 
eat,  it  is  a  sure  argument  that  such  as  eat  against  the  law  do  sin, 
and  such  as  abstain  from  meats  which  the  law  forbiddeth,  do 
keep  the  law,  and  are  justified  thereby. 

Here  note,  that  the  end  of  this  fact  of  Peter,  is  reproved  of 
Paul,  and  not  the  fact  itself:  for  the  fact  in  itself  was  not  evil. 
To  eat  and  drink,  or  not  to  eat  and  drink, is  nothing:  but  the  end, 
that  is  :  "  if  thou  eat  thou  sinnest  j  if  thou  abstain,  thou  art  right- 
eous," is  evil.  So  circumcision  of  itself  is  good,  but  the  end  is 
evil:  if  thou  be  not  circumcised  after  the  law  of  Moses,  thou  canst 
not  be  saved.  Also  to  eat  meats  prohibited  in  the  law,  is  not 
evil ;  but  this  shrinking  and  dissimulation  of  Peter  is  evil.  For 
it  might  be  said,  Peter  abstaineth  from  meats  forbidden  in  the 
law,  wherefore  if  thou  dost  not  likewise  abstain,  thou  canst  not 
be  saved.  This  Paul  might  in  no  wise  dissemble ;  for  the  truth 
of  the  gospel  was  here  in  danger.  To  the  end  therefore  that  this 
truth  might  continue  sound  and  uncorrupt,  he  resisted  Peter  to 
his  face. 

And  here  we  must  make  a  distinction.  For  meats  may  be 
refused  two  manner  of  ways,  (1  Cor  ix.)  first,  for  Christian 
charity  sake.  And  herein  there  is  no  danger ;  for  to  bear  with 
the  infirmity  of  my  brother,  it  is  good.  So  Paul  himself  both 
bid  and  taught.  Secondly,  by  abstaining  from  them  to  obtain 
righteousness,  and  for  not  abstaining,  to  sin,  and  to  be  damned. 
Here  accursed  be  charity,  with  all  the  service  and  works  of 
charity  whatsoever.  For  thus  to  refrain  from  meats,  is  to  deny 
Christ,  to  tread  his  body  under  our  feet,  to  blaspheme  the  Holy 
Ghost,  and  to  despise  all  holy  things.  Wherefore,  if  we  must 
lose  the  one,  let  us  rather  lose  man,  our  friend  and  brother,  than 
God  our  father.  For  if  we  lose  God  our  father,  man  our  friend 
and  brother  cannot  continue. 

Jerome,  who  neither  understood  this  place,  nor  the  whole 
epistle  besides,  thinketh  this  to  be  but  a  feigned  reprehension  of 
Paul,  and  therefore  he  excuseth  Peter's  fall,  saying,  "  that  it  was 
done  by  ignorance."  But  Peter  offended  through  dissimulation, 
and  thereby  had  established  the  necessity  of  the  law-,  had  con- 
strained both  Gentiles  and  Jews  to  revolt  from  the  truth  of  the 
gospel,  had  given  them  great  occasion  to  forsake   Christ,  to 


222  COMMENTARY   ON    ST.  FAULTS  [cHAP.  11. 

despise  grace,  to  return  to  the  Jewish  religion,  and  to  bear  all 
the  burdens  of  the  law,  if  Paul  had  not  reproved  him,  and  by 
that  means  revoked  the  Gentiles  and  Jews,  which  were  offended 
through  this  example  of  Peter,  to  the  liberty  which  is  in  Christ 
Jesus,  and  to  the  truth  of  the  gospel.  Wherefore,  if  a  man  would 
here  set  forth  and  amplify  Peter's  offence,  it  should  appear  to  be 
very  great,  and  yet  was  it  not  done  by  malice  or  ignorance,  but 
by  occasion  and  fear  only.  Thus  we  see  what  ruins  may  come 
by  one  man's  fall  and  offence,  if  it  be  not  well  seen  to  and  cor- 
rected in  time.  Wherefore,  we  may  not  trifle  with  this  article 
of  justification ;  neither  is  it  without  good  cause,  that  we  do  so 
often  and  so  diligently  put  you  in  mind  thereof. 

And  it  is  much  to  be  marvelled,  that  Peter  being  such  an 
excellent  apostle,  should  thus  do ;  who  before,  in  the  council  at 
Jerusalem,  stood  in  a  manner  alone  in  defence  of  this  article,  and 
prevailed  therein,  namely,  that  salvation  cometh  by  faith  without 
the  law.  Acts  xv.  He  that  before  did  so  constantly  defend  the 
truth  and  liberty  of  the  gospel,  now  by  his  fall  in  abstaining  from 
meats  forbidden  in  the  law,  is  not  only  the  cause  of  great  offence, 
but  also  offendeth  against  his  own  decree.  "  Wherefore  let  him 
M^hich  thinketh  he  standeth,  take  heed  lest  he  fall.^'  1  Cor.  x.  12. 
No  man  would  think  what  danger  there  is  in  traditions  and  cere- 
monies: which  notwithstanding  we  cannot  want.  What  is  more 
necessary  than  the  law  and  the  works  thereof?  and  yet  there  is 
great  danger,  lest  by  the  same,  men  be  brought  to  the  denial  of 
Christ.  For  of  the  law  cometh  oftentimes  a  trust  and  aftiance  in 
works,  and  where  that  is,  there  can  be  no  trust  in  Christ.  Christ 
therefore  is  soon  denied  and  soon  lost,  as  we  may  see  in  Peter, 
who  knew  this  article  of  justification  better  than  we  do;  and  yet 
how  easily  should  he  have  given  occasion  of  such  a  horrible 
ruin,  if  Paul  had  not  withstood  him,  that  all  the  Gentiles  sliould 
thereby  have  fallen  away  from  the  preaching  of  Paul,  and  by 
this  means  should  have  lost  the  gospel  and  Christ  himself?  And 
this  should  have  been  done  under  a  holy  pretence.  For  they 
might  have  said:  Paul,  hitherto  thou  hast  taught  us  that  we 
must  be  justified  by  grace  without  the  law ;  thou  seest  now  that 
Peter  doth  the  contrary:  for  he  abstaineth  from  meats  forbidden 
in  the  law,  and  hereby  he  teacheth  us  that  we  cannot  be  saved 
except  we  receive  circumcision  and  observe  the  law. 

Verse  13.  And  the  other  Jews  dissembled  likewise  ivith  him, 
insomuch  that  Barnabas  ivas  brought  into  thiir  dissimula- 
tion also. 

Here  you  may  plainly  see  that  Paul  chargeth  Peter  with  dis- 
simulation. If  Peter  dissembled,  then  did  he  certainly  know 
what  was  the  truth,  and  what  was  not.  He  that  dissembleth, 
cinneth  not  of  ignorance,  but  deceiveth  by  a  colour  which  he 


VER.  13.]  EPISTLE   TO   THE   GALATIANS.  223 

knoweth  himself  to  be  false.  "And  others,"  saith  he,  "dis- 
sembled likewise  with  Peter,  insomuch  that  Barnabas  also  (who 
was  Paul's  companion,  and  had  now  a  long  time  preached  among 
the  Gentiles,  faith  in  Christ,  without  the  law,  together  with 
Paul)  was  brought  into  their  dissimulation."  Ye  have  here 
then  Peter's  offence  plainly  described  to  be  mere  dissimulation, 
which  afterwards  had  been  an  occasion  of  the  ruin  of  the  gospel 
then  newly  received,  if  Paul  had  not  resisted  him. 

And  this  is  a  wonderful  matter,  that  God  preserved  the 
church,  being  yet  but  young,  and  the  gospel  itself,  by  one  only 
person.  Paul  alone  standeth  to  the  truth :  for  he  had  lost  Bar- 
nabas his  companion,  and  Peter  was  against  him.  So  sometimes 
one  man  is  able  to  do  more  in  a  council  than  the  whole  council 
besides.  Which  things  the  Papists  themselves  do  witness.  And 
for  example,  they  allege  Paphnutius,  who  withstood  the  whole 
council  of  Nice,  (which  was  the  best  of  all  that  were  after  the 
council  of  the  apostles  at  Jerusalem,)  and  prevailed  against  it. 

This  I  say,  to  the  end  that  we  should  diligently  learn  the  article 
of  justification,  and  make  a  plain  difference  between  the  law  and 
the  gospel,  and  that,  in  this  matter,  we  should  do  nothing  by  dis- 
simulation, or  give  place  to  any  man,  if  we  will  retain  the  truth 
of  the  gospel,  and  faith  sound  and  uncorrupt :  which,  as  I  have 
said,  are  soon  hurt.  Wherefore  in  this  case,  away  with  reason, 
which  is  an  enemy  to  faith:  which  also  in  temptations  of  sin  and 
death,  leaneth  not  to  the  righteousness  of  faith,  (for  thereof  it  is 
utterly  ignorant,)  but  to  her  own  righteousness,  or,  at  the  least, 
to  the  righteousness  of  the  law.  Now,  as  soon  as  the  law  and 
reason  join  together,  faith  looseth  her  virginity :  for  nothing 
fighteth  more  strongly  against  faith,  than  the  law  and  reason. 
And  these  two  enemies  cannot  be  conquered,  but  with  great 
labour  and  difficulty;  which  we  must  conquer  notwithstanding, 
if  we  will  be  saved. 

Wherefore,  when  thy  conscience  is  terrified  with  the  law,  and 
wrestleth  with  the  judgment  of  God,  ask  counsel  neither  of  reason 
nor  of  the  law,  but  rest  only  upon  grace  and  the  word  of  conso- 
lation, and  so  stand  herein,  as  if  thou  hadst  never  heard  any  thing 
of  the  law,  ascending  up  to  the  glass  of  faith,  where  neither  the 
law  nor  reason  do  shine,  but  only  the  light  of  faith,  which  assureth 
us  that  we  are  saved  by  Christ  alone,  without  any  law.  Thus 
the  gospel  leadeth  us  beyond  and  above  the  light  of  the  law  and 
reason,  into  the  deep  secrets  of  faith,  where  the  law  and  reason 
have  nothing  to  do.  Notwithstanding  we  must  hearken  also 
unto  the  law,  but  in  place  and  time.  Moses,  while  he  was  in 
the  mountain  where  he  talked  with  God  face  to  face,  had  no  law, 
made  no  law,  ministered  no  law.  But  when  he  was  come  down 
from  tlje  mountain,  he  was  a  lawgiver,  and  governed  the  people 


224  COMMENTARY  ON  ST.  PAUL's  [chAP.  II. 

by  the  law.     So  the  conscience  must  be  free  from  the  law,  but 
the  body  must  be  obedient  to  the  law. 

Hereby  it  appeareth  that  Paul  reproved  Peter  for  no  light 
matter,  but  for  the  chiefest  article  of  all  Christian  doctrine, 
which,  by  Peter's  dissimulation,  was  in  great  danger.  For  .Bar- 
nabas and  the  other  Jews  dissembled  together  with  him,  which 
did  all  oflend,  not  through  ignorance  or  malice,  but  for  fear  of 
the  Jews:  whereby  their  hearts  were  so  blinded,  that  they  did 
not  see  their  sin.  And  certainly  it  is  much  to  be  marvelled,  that' 
such  excellent  men  as  Peter,  Barnabas,  and  others,  should  so 
suddenly  and  so  lightly  fall,  especially  in  that  thing  which  they 
knew  to  be  well  done,  and  had  also  before  taught  unto  others. 
It  is  a  perilous  thing,  therefore,  to  trust  to  our  own  strength,  be 
we  never  so  holy,  never  so  well  learned,  and  although  we  think 
ourselves  never  so  sure  of  that  we  know:  for  in  that  whereof  we 
think  ourselves  most  sure,  we  may  err  and  fall,  and  bring  our- 
selves and  others  into  great  danger.  Let  us  therefore  diligently, 
and  with  all  humility,  exercise  ourselves  in  the  study  of  the  Holy 
Scriptures,  and  let  us  heartily  pray  that  we  never  lose  the  truth 
of  the  gospel. 

Thus  we  see,  then,  that  we  are  nothing  with  all  our  gifts,  be 
they  never  so  great,  except  God  assist  us.  When  he  leavetli  us 
to  ourselves,  our  wisdom  and  knowledge  is  nothing.  For,  in  the 
hour  of  temptation,  it  may  suddenly  come  to  pass,  that,  by  the 
subtilty  of  the  devil,  all  the  comfortable  places  of  the  Scripture 
shall  be  taken  out  of  our  sight,  and  such  places  only  as  contain 
threatenings,  shall  be  set  before  our  eyes,  which  shall  oppress  us 
and  utterly  confound  us.  Let  us  learn  therefore,  that,  if  God 
withdraw  his  hand,  we  may  soon  be  overthrown ;  and  let  no 
man  glory  of  his  own  righteousness,  wisdom,  and  other  gifts ; 
but  let  him  humble  himself,  and  pray  with  the  apostles,  "  Lord, 
increase  our  faith  !"    Luke  xvii.  5. 

Verse  14.     But  when  I  saw  that  they  luent  not  the  right  luay 
to  the  truth  of  the  gospel. 

This  is  a  wonderful  example  of  such  excellent  men  and  pillars 
of  the  church.  There  is  none  but  Paul  that  hath  his  eyes  open, 
and  seeth  the  offence  of  Peter,  of  Barnabas,  and  the  other  Jews 
which  dissembled  with  Peter.  On  the  other  side,  they  do  not  see 
their  own  otlence  :  nay,  they  rather  think  that  they  do  well  in 
bearing  with  the  infirmity  of  the  weak  Jews.  Wherefore  it  was 
very  necessary  that  Paul  should  reprove  their  ofience,  and  not 
dissemble  it,  and  therefore  he  accuseth  Peter,  Barnabas,  and 
others,  that  they  went  not  the  right  way  to  the  truth  of  the  gos- 
pel: that  is  to  say,  they  swerved  from  the  truth  of  the  go-spel.  It 
is  a  great  matter  that  Peter  should  be  accused  of  Paul  as  one  that 


VER.  14.]  EPISTLE   TO  THE   GALATIANS.  225 

was  fallen  from  the  truth  of  the  gospel.  He  could  not  be  more 
grievously  reprehended.  Yet  he  suffered  it  patiently;  and,  no 
doubt,  but  he  gladly  acknowledged  his  offence.  I  said  before, 
that  many  have  the  gospel,  but  not  the  truth  of  the  gospel.  So 
Paul  saith  here,  that  Peter,  Barnabas,  and  other  of  the  Jews, 
"  went  not  the  right  way  to  the  truth  of  the  gospel :"  that  is  to 
say,  they  had  the  gospel,  but  they  walked  not  uprightly  accord- 
ing to  the  gospel.  For  albeit  they  preached  the  gospel,  yet, 
through  their  dissimulation,  (which  could  not  stand  with  the 
truth  of  the  gospel,)  they  established  the  law :  but  the  establish- 
ing of  the  law  is  the  abolishing  of  the  gospel. 

Whoso  then  can  rightly  judge  between  the  law  and  the  gospel, 
let  him  thank  God,  and  know  that  he  is  a  right  divine.  In  the 
time  of  temptation,  I  confess  that  I  myself  do  not  know  how  to 
do  as  I  ought.  Now  the  way  to  discern  the  one  from  the  other, 
is  to  place  the  gospel  in  heaven,  and  the  law  on  the  earth ;  to 
call  the  righteousness  of  the  gospel  heavenly,  and  the  righteous- 
ness of  the  law  earthly,  and  to  put  as  great  difierence  between 
the  righteousness  of  the  gospel  and  of  the  law,  as  God  hath 
made  between  heaven  and  earth,  between  light  and  darkness, 
between  day  and  night.  Let  the  one  be  as  the  light  and  the  day, 
and  the  other  as  the  darkness  and  the  night.  And  would  to  God 
we  could  yet  further  separate  the  one  from  the  other  !  Where- 
fore, if  the  question  be  concerning  the  matter  of  faith  or  con- 
science, let  us  utterly  exclude  the  law,  and  leave  it  on  the  earth; 
but,  if  we  have  to  do  with  works,  then  let  us  lighten  the  lantern, 
of  works  and  of  the  righteousness  of  the  law.  So  let  the  sun 
and  [he  inestimable  light  of  the  gospel  and  grace  shine  in  the 
day,  and  the  lantern  of  the  law  in  the  night.  Wherefore,  if  thy 
conscience  be  terrified  with  the  sense  and  feeling  of  sin,  think 
thus  with  thyself:  Thou  art  now  remaining  upon  earth;  4here 
let  the  ass  labour  and  travel;  there  let  him  serve  and  carry  the 
burden  that  is  laid  upon  him  ;  that  is  to  say,  let  the  body  with 
his  members  be  subject  to  the  law.  But  when  thou  mountest 
up  into  heaven,  then  leave  the  ass  with  his  burden  on  the  earth : 
for  the  conscience  hath  nothing  to  do  with  the  law,  or  works,  or 
with  the  earthly  righteousness.  So  doth  the  ass  remahi  in  the 
valley,  but  the  conscience  ascendeth  with  Isaac  into  the  moun- 
tain, knowing  nothing  at  all  of  the  law  or  works  thereof,  but 
only  looking  to  the  remission  of  sins  and  pure  righteousness 
offered  and  freely  given  unto  us  in  Christ. 

Contrariwise  in  civil  policy,  obedience  to  the  law  must  be 
severely  required.  There  nothing  must  be  known  as  concerning 
the  gospel,  conscience,  grace,  remission  of  sins,  heavenly  right- 
eousness, or  Christ  himself,  but  Moses  only,  with  the  law  and 
the  works  thereof  If  we  mark  well  this  distinction,  neither  the. 
29 


2S6  COMMENTARY  ON   ST.   PAUL'S  [chAP.  II. 

one  nor  the  other  shall  pass  his  bounds,  but  the  law  shall  abide 
without  heaven,  that  is,  without  the  heart  and  conscience ;  and 
contrariwise,  the  liberty  of  the  gospel  shall  abide  without  the 
earth ;  that  is  to  say,  without  the  Ijody  and  members  thereof. 
Now  therefore,  as  soon  as  the  law  and  sin  come  into  heaven, 
(that  is,  into  the  conscience,)  let  them  by-and-by  be  cast  out. 
For  the  conscience,  being  feared  with  the  terror  of  the  wrath  and 
judgment  of  God,  ought  to  know  nothing  of  the  law  and  sin,  but 
of  Christ  only.  And  on  the  other  side,  when  grace  and  liberty 
come  into  the  earth,  (that  is,  into  the  body,)  then  say:  thou 
oughtest  not  to  dwell  in  the  dregs  and  dunghill  of  this  corporeal 
hfe,  but  thou  belongest  unto  heaven. 

This  distinction  of  the  law  and  the  gospel,  Peter  confoundeth 
through  his  dissimulation,  and  thereby  persuaded  the  believing 
Jews,  that  they  must  be  justified  by  the  gospel  and  the  law 
together.  This  might  not  Paul  suffer,  and  therefore  he  reproved 
Peter,  not  to  put  him  to  any  reproach,  but  to  the  end  that  he 
might  again  establish  a  plain  difference  between  these  two, 
namely,  that  the  gospel  justifieth  in  heaven,  and  the  law  on 
earth.  The  pope  hath  not  only  mixed  the  law  with  the  gospel, 
but  also  of  the  gospel  hath  made  mere  laws,  ^^ea,  and  such  as 
are  ceremonial  only.  He  hath  also  confounded  and  mixed 
political  and  ecclesiastical  matters  together ;  which  is  a  devilish 
and  hellish  confusion. 

This  place,  touching  the  difference  between  the  law  and  the 
gospel,  is  very  necessary  to  be  known,  for  it  containeth  the  sum 
of  all  Christian  doctrine.  Wherefore,  let  all  that  love  and  fear 
God,  diligently  learn  to  discern  the  one  from  the  other,  not  only 
in  words,  but  in  deed  and  in  practice ;  that  is  to  say,  in  heart  and 
conscience.  For,  as  touching  the  words,  the  distinction  is  easy ; 
but  in  time  of  temptation,  thou  shalt  find  the  gospel  but  as  a 
stranger  and  a  rare  guest  in  thy  conscience  ;  but  the  law,  con- 
trariwise, thou  shalt  find  a  familiar  and  a  continual  dweller 
within  thee:  for  reason  hath  the  knowledge  of  the  law  naturally. 
Wherefore,  when  thy  conscience  is  terrified  with  sin,  which  the 
law  uttereth  and  increaseth,  then  say  thou :  there  is  a  time  to 
die,  and  a  time  to  live  ;  there  is  a  time  to  hear  the  law,  and  a 
time  to  despise  the  law ;  there  is  a  time  to  hear  the  gospel,  and 
there  is  a  time  to  be  ignorant  of  the  gospel.  Let  the  law  now 
depart,  and  let  the  gospel  come:  for  there  is  now  no  time  to  hear 
the  law,  but  the  gospel.  But  thou  hast  done  no  good :  nay, 
thou  hast  done  wickedly,  and  hast  grievously  sinned.  I  grant, 
notwithstanding,  I  have  remission  of  all  my  sins  for  Christ's 
sake.  But  out  of  the  conflict  of  conscience,  when  external 
duties  must  be  done,  there  is  no  time  to  hearken  to  the  gospel : 
then  must  thou  follow  thy  vocation,  and  the  works  thereof. 


VER.  14.]  EPISTLE   TO   THE    GALATIANS.  227 

Verse  14.  /  said  unto  Peter  openly,  If  thou,  being  a  Jew, 
lives t  as  the  Gentiles,  and  not  as  the  Jews,  why  constrainest 
thou  the  Gentiles  to  do  like  the  Jews  ? 

That  is,  to  wit,  thou  art  a  Jew,  and  therefore  thou  art  bound 
to  live  like  a  Jew ;  that  is,  to  abstain  from  meats  forbidden  in 
the  law.  Notwithstanding  thou  livest  like  a  Gentile  :  that  is  to 
say,  thou  dost  contrary  to  the  law,  and  transgressest  the  law. 
For,  as  a  Gentile,  which  is  free  from  the  law,  thou  eatest  com- 
mon and  unclean  meats,  and  therein  thou  dost  well.  But  in  that 
thou,  being  afraid  at  the  presence  of  the  brethren  converted  from 
the  Jewish  religion,  abstainest  from  meats  forbidden  in  the  law, 
and  keepest  the  law,  thou  compellest  the  Jews  likewise  to  keep 
the  law :  that  is,  thou  constrainest  them,  of  necessity,  to  observe 
the  law.  For  in  that  thou  abstainest  from  profane  meats,  thou 
givest  occasion  to  the  Gentiles  thus  to  think :  Peter  abstaineth 
from  those  meats  which  the  Gentiles  use  to  eat,  which  also  he 
himself  before  did  eat ;  therefore,  we  ought  likewise  to  avoid  the 
same,  and  to  live  after  the  manner  of  the  Jews ;  otherwise  we 
cannot  be  justified  or  saved.  We  see  then,  that  Paul  reproveth 
not  ignorance  in  Peter,  (for  he  knew  that  he  might  freely  eat 
with  the  Gentiles  all  manner  of  meats,)  but  dissimulation,  where- 
by he  compelleth  the  Gentiles  to  live  like  the  Jews. 

Here  I  say  again,  that  to  live  as  the  Jew,  is  not  evil  of  itself, 
for  it  is  a  thing  indifferent,  either  to  eat  swine's  flesh,  or  any  other 
meats.  But  so  to  play  the  Jew,  that  for  conscience  sake  thou 
abstainest  from  certain  meats,  this  is  to  deny  Christ,  and  to  over- 
throw the  gospel.  Therefore,  when  Paul  saw  that  Peter's  act 
tended  to  this  end,  he  withstood  him,  and  said,  "  Thou  knowest 
that  the  keeping  of  the  law  is  not  necessary  to  righteousness, 
but  that  we  are  justified  only  through  faith  in  Christ,  and  there- 
fore, thou  keepest  not  the  law,  but  transgressest  the  law,  and 
eatest  all  manner  of  meats.  Notwithstanding  by  thy  example 
thou  constrainest  the  Gentiles  to  forsake  Christ,  and  to  return  to 
the  law."  For  thou  givest  them  occasion  thus  to  think :  faith 
only  is  not  sufficient  to  righteousness,  but  the  law  and  works  are 
also  required ;  and  this  Peter  teacheth  us  by  his  example :  there- 
fore, the  observation  of  the  law  must  needs  be  joined  with  faith 
in  Christ,  if  we  will  be  saved.  Wherefore  Peter,  by  his  example, 
is  not  only  prejudicial  to  the  purity  of  doctrine,  but  also  to  the 
truth  of  faith  and  Christian  righteousness.  For  the  Gentiles  re- 
ceived this  of  him,  that  the  keeping  of  the  law  was  necessary  to 
righteousness ;  which  error,  in  case  it  be  admitted,  then  doth 
Christ  profit  us  nothing  at  all. 

Hereby  it  plainly  appeareth  to  what  end  this  discord  between 
Paul  and  Peter  tendeth.  Paul  doth  nothing  by  dissimulation, 
but  dealeth  sincerely,  and  goeth  plainly  to  work;   Peter  dis- 


22S  COMMENTARY  ON  ST.  PAUL's  [chap.  -*• 

sembleth,  but  his  dissimulation  Paul  reproveth.  The  contro- 
versy was  for  the  maintenance  of  pure  doctrine,  and  the  verity 
of  the  gospel :  and  in  this  quarrel  Paul  did  not  care  for  the 
offence  of  any.  In  this  case,  all  people  and  nations,  all  kings 
and  princes,  all  judges  and  magistrates  ought  to  give  place. 
Since  then  it  is  so  dangerous  a  thing  to  have  to  do  with  the  law, 
and  that  this  fall  was  so  sudden  and  so  great,  as  it  had  been  from 
heaven  above,  even  down  into  hell,  let  every  Christian  diligently 
learn  to  discern  between  the  law  and  the  gospel.  Let  him  suffer 
the  law  to  rule  over  the  body  and  the  members  thereof,  but  not 
over  the  conscience.  For  that  queen  and  spouse  may  not  be 
defiled  with  the  law,  but  must  be  kept  without  spot  for  her  only 
husband  Christ,  as  Paul  saith,  (2  Cor.  xi.  2,)  "  I  have  espoused 
you  to  one  husband,  &c."  Let  the  conscience  have  her  bride- 
chamber,  not  in  the  low  valley,  but  in  the  high  mountain;  in 
the  which  let  Christ  lie,  and  there  rule  and  reign,  who  doth  not 
terrify  and  afflict  sinners,  but  comforteth  them,  pardoneth  their 
sins,  and  saveth  them.  Wherefore,  let  the  afflicted  conscience 
think  upon  nothing,  know  nothing,  set  nothing  against  the  judg- 
ment of  God,  but  the  word  of  Christ,  which  is  the  word  of  grace, 
of  remission  of  sins,  of  salvation  and  everlasting  life.  But  this 
to  perform  indeed,  is  a  hard  matter.  For  man's  reason  and 
nature  cannot  steadfastly  cleave  unto  Christ,  but  oftentimes  it  is 
carried  away  with  the  cogitations  of  the  law  and  sin,  and  so 
always  seeketh  to  be  at  liberty  after  the  flesh,  but  according  to 
conscience,  a  servant  and  a  slave. 

Verse  15.      TVe  which  are  Jews  by  nature^  and  not  sinners  of 

the  Gentiles. 

That  is  to  say,  we  are  born  unto  the  righteousness  of  the  law, 
to  Moses,  and  to  circumcision,  and  even  in  our  birth  we  bring  the 
law  with  us.  We  have  the  righteousness  of  the  law  by  nature, 
as  Paul  before  saith  of  himself  in  the  first  chapter :  "  being 
zealous  of  the  traditions"  of  the  fathers.  Wherefore,  if  we  be 
compared  with  the  Gentiles,  we  are  no  sinners ;  we  are  not 
without  the  law,  and  without  works,  like  unto  the  Gentiles :  but 
we  are  Jews  born,  we  are  born  righteous,  and  brought  up  in 
righteousness.  Our  righteousness  beginneth  even  with  our  birth; 
for  the  Jewish  religion  is  natural  unto  us.  "  For  God  com- 
manded Abraham  to  circumcise  every  man-child  the  eighth  day." 
Gen.  xvii.  10.  This  law  of  circumcision,  received  from  the 
fathers,  Moses  afterwards  confirmed.  It  is  a  great  matter,  there- 
fore, that  we  are  Jews  by  nature.  Notwithstanding,  although 
we  have  this  prerogative,  that  we  are  righteous  by  nature,  born 
to  the  law  and  the  works  thereof,  and  are  not  sinners  as  the  Gen- 
tiles, yet  are  we  not  therefore  righteous  before  God. 

Hereby  it  is  evident  that  Paul  speaketh  not  of  ceremonies  or 


VER.  16.]  EPISTLE   TO   THE   GALATIANS.  229 

of  the  ceremonial  law,  as  some  do  affirm,  but  of  a  far  weightier 
matter,  namely,  of  the  nativity'-  of  the  Jews,  whom  he  denieth  to 
be  righteous,  although  they  be  born  holy,  be  circumcised,  keep 
the  law,  have  the  adoption,  the  glory,  the  covenant,  the  fathers, 
the  true  worship,  God,  Christ,  the  promises,  live  in  them  and 
glory  in  the  same ;  as  they  say,  (John  viii.)  "  we  are  the  seed  of 
Abraham."  Also,  "  we  have  one  father,  which  is  God."  And 
to  the  Romans,  (chap.  ii.  17,)  "behold  thou  art  called  a  Jew,  and 
resteth  in  the  law,"  &c.  Wherefore,  although  Peter  and  the 
other  apostles  were  the  children  of  God,  righteous  according  to 
the  law,  the  works  and  the  righteousness  thereof,  circumcision, 
the  adoption,  the  covenants,  the  promises,  the  apostleship,  &c., 
yet  Christian  righteousness  cometh  not  thereby :  for  none  of  all 
these  is  faith  in  Christ,  which  only  (as  followeth  in  the  text) 
justifieth,  and  not  the  law :  not  that  the  law  is  evil  or  damnable,  for 
the  law,  circumcision,  and  such  like,  are  not  therefore  condemned 
because  they  justify  not :  but  Paul  therefore  taketh  from  them 
the  office  of  justification,  because  the  false  apostles  contended 
that  by  them,  without  faith,  and  only  by  the  work  wrought,  men 
are  justified  and  saved.  This  was  not  to  be  suffered  of  Paul; 
for  without  faith  all  things  are  deadly.  The  law,  circumcision, 
the  adoption,  the  temple,  the  worship  of  God,  the  promises,  yea, 
God  and  Christ  himself,  without  faith,  profiteth  nothing.  Paul 
therefore,  speaketh  generally  against  all  things  which  are  con- 
trary to  faith,  and  not  against  ceremonies  only. 

Verse  16.     Know  that  a  tnan  is  not  justified  by  the  works  of 
the  law,  but  by  the  faith  of  Jesus  Christ. 

This  word  [the  work  of  the  law]  reacheth  far,  and  compre- 
hendeth  much.  We  take  the  work  of  the  law  therefore  gene- 
rally for  that  which  is  contraiy  to  grace.  Whatsoever  is  not 
grace,  is  the  law,  whether  it  be  judicial,  ceremonial,  or  the  ten 
commandments.  Wherefore,  if  thou  couldst  do  the  works  of 
the  law  according  to  this  commandment :  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,"  &c.,  (which  no  man  yet  ever 
did  or  could  do,)  yet  thou  shouldst  not  be  justified  before  God , 
for  a  man  is  not  justified  by  the  works  of  the  law.  But  hereof 
we  will  speak  more  largely  hereafter. 

The  work  of  the  law,  then,  according  to  Paul,  signifieth  the 
work  of  the  whole  law,  whether  it  be  judicial,  ceremonial,  or 
moral.  Now,  if  the  work  of  the  moral  law  do  not  justify,  much 
less  doth  circumcision  justify,  v;hich  is  a  work  of  the  ceremonial 
law.  Wherefore,  when  Paul  saith,  (as  he  oftentimes  doth,) 
"That  a  man  is  not  justified  by  the  law,  or  by  the  works  of  the 
law,"  (which  are  both  one,)  he  speaketh  generally  of  the  whole 
law,  setting  the  righteousness  of  faith  against  the  righteousness 
of  the  whole  law.    "For  by  the  riffhteousness  of  the  law,"  sailh 


COMMENTARY  ON   ST.  PAUL'S  [chAP.  II. 

he,  "  a  man  is  not  pronounced  righteous  before  God ;  but  the 
righteousness  of  faith  God  imputeth  freely  through  grace,  for 
Christ's  sake."  The  law,  no  doubt,  is  holy,  righteous,  and  good, 
and,  consequently,  the  works  of  the  law  are  holy,  righteous,  and 
good  :  yet  notwithstanding  a  man  is  not  justified  thereby  before 
God. 

Now,  the  works  of  the  law  may  be  done  either  before  justifi- 
cation or  after.  There  were  many  good  men  even  amongst  the 
Pagans,  as  Xenophon,  Aristides,  Fabius,  Cicero,  Pomponius, 
Atticus,  and  others,  which  before  justification  performed  the 
deeds  of  the  law,  and  did  notable  works.  Cicero  suffered  death 
valiantly  in  a  good  and  just  cause.  Pomponius  was  a  constant 
man,  and  loved  truth,  for  he  never  made  a  lie  himself,  nor  could 
suffer  the  same  in  any  other.  Now,  constancy  and  truth  are 
noble  virtues  and  excellent  works  of  the  law,  and  yet  were  they 
not  justified  thereby.  After  justification,  Peter,  Paul,  and  all 
other  Christians  have  done  and  do  the  works  of  the  law,  yet  are 
they  not  justified  thereby.  "  I  know  not  myself  guilty  in  any 
thing,  (saith  Paul,)  and  yet  I  am  not  thereby  justified."  1  Cor. 
iv.  4.  We  see  then  that  he  speaketh  not  of  any  part  of  the  law, 
but  of  the  whole  law,  and  all  the  works  thereof. 

THE    DIVINITY    OF    THE    POPISH    SOPHISTERS,    COMMONLY    CALLED 
THE    SCHOOLMEN. 

Wherefore,  the  wicked  and  pernicious  opinion  of  the  Papists 
is  utterly  to  be  condemned,  which  attributes  the  merit  of  grace 
and  remission  of  sins  to  the  work  wrought.  For  they  say,  that 
a  good  work  before  grace,  is  able  to  obtain  grace  of  congruence, 
(which  they  call  meritum  de  congriio,)  because  it  is  meet  that 
God  should  reward  such  a  work.  But  when  grace  is  obtained, 
the  work  following  deserveth  everlasting  life  of  due  debt  and 
worthiness,  which  they  call  merituni  de  condigno.  As  for  ex- 
ample :  if  a  man  being  in  deadly  sin,  without  grace,  do  a  good 
work  of  his  own  good  natural  inclination  ;  that  is,  if  he  say  or 
hear  a  mass,  or  give  alms  and  such  like,  this  man  of  congruence 
deserveth  grace.  When  he  hath  thus  obtained  grace,  he  doth 
now  a  work  which  of  worthiness  deserveth  everlasting  life.  For 
the  first,  God  is  no  debtor :  but  because  he  is  just  and  good,  it 
behoveth  him  to  approve  such  a  good  work,  though  it  be  done 
in  deadly  sin,  and  to  give  grace  for  such  a  service.  But  when 
grace  is  obtained,  God  is  become  a  debtor,  and  is  constrained  of 
right  and  duty  to  give  eternal  life.  For  now  it  is  not  only  a 
work  of  free  will,  done  according  to  the  substance,  but  also  done 
in  grace,  which  maketh  a  man  acceptable  unto  God,  that  is  to 
say,  in  charity. 

This  is  the  divinity  of  the  Antichristian  kingdom ;  which  here 
I  recite,  to  the  end  that  the  disputation  of  Paul  may  be  the  bet- 


VER.  16.]  EPISTLE   TO   THE   GALATIANS.  231 

ter  understood,  (for  two  contrary  things  being  set  together,  may 
be  the  better  known  :)  and  moreover,  that  all  men  may  see  how 
far  from  the  truth  these  blind  guides,  and  leaders  of  the  blind 
have  wandered,  and  how  by  this  wicked  and  blasphemous  doc- 
trine they  have  not  only  darkened  the  gospel,  but  have  taken  it 
clean  away,  and  buried  Christ  utterly.  For  if  I,  being  in  deadly 
sin,  can  do  any  little  work  which  is  not  only  acceptable  in  God's 
sight  of  itself,  and  according  to  the  substance,  but  also  is  able  to 
deserve  grace  of  congruence,  and  when  I  have  received  grace,  I 
may  do  works  according  to  grace,  that  is  to  say,  according  to 
charity,  and  get  of  right  and  duty  eternal  life ;  what  need  have 
I  now  of  the  grace  of  God,  forgiveness  of  sins,  of  the  promise, 
and  of  the  death  and  victory  of  Christ?  Christ  is  now  to  me 
unprofitable,  and  his  benefit  of  none  effect :  for  I  have  free  will 
and  power  to  do  good  works,  whereby  I  deserve  grace  of  con- 
gruence, and  afterwards,  by  the  worthiness  of  my  work,  eternal 
life. 

Such  monstrous  and  horrible  blasphemies  should  have  been 
set  forth  to  the  Turks  and  Jews,  and  not  to  the  church  of  Christ. 
And  hereby  it  plainly  appeareth,  that  the  pope,  with  his  bishops, 
doctors,  priests,  and  all  his  religious  rabble,  had  no  knowledge  or 
regard  of  holy  matters,  and  that  they  were  not  careful  for  the 
health  of  the  silly  and  miserable  scattered  flock.  For  if  they 
had  seen,  but  as  it  were  through  a  cloud,  what  Paul  calleth  sin, 
and  what  he  calleth  grace,  they  would  never  have  compelled  the 
people  to  believe  such  abominations  and  execrable  lies.  By 
deadly  sin  they  understood  only  the  external  work  committed 
against  the  law,  as  murder,  theft,  and  such  like.  They  could  not 
see,  that  ignorance,  hatred,  and  contempt  of  God  in  the  heart, 
ingratitude,  murmuring  against  God,  and  resisting  the  will  of 
God,  are  also  deadly  sin,  and  that  the  flesh  cannot  think,  speak, 
or  do  any  thing,  but  that  which  is  devilish  and  altogether  against 
God.  If  they  had  seen  these  mischiefs  fast  rooted  in  the  nature 
of  man,  they  would  never  have  devised  such  impudent  and 
execrable  dreams  touching  the  desert  of  congruence  and  worthi- 
ness. 

Wherefore  we  must  properly  and  plainly  define  what  a  wicked 
man  or  deadly  sinner  is.  He  is  such  a  holy  and  bloody  hypo- 
crite as  Paul  was,  when  he  went  to  Damascus,  to  persecute 
Jesus  of  Nazareth,  to  abolish  the  doctrine  of  the  gospel,  to  mur- 
der the  faithful,  and  utterly  to  overthrow  the  church  of  Christ. 
And  who  will  not  say,  but  that  these  were  horrible  sins  ?  Yet 
could  not  Paul  see  them.  For  he  was  so  blinded  with  a  per- 
verse zeal  of  God,  that  he  thought  these  abominations  to  be 
perfect  righteousness,  and  high  service  unto  God :  and  shall  we 
say,  that  such  as  defend  these  horrible  sins  to  be  perfect  right 
eousness,  do  deserve  grace  ? 


232  COMMENTARY   ON  ST.  PAUL's  [chAP.  li. 

Wherefore  with  Paul,  we  utterly  deny  the  merit  of  congruence 
and  worthiness,  and  affirm,  that  these  speculations  are  nothing 
else  but  mere  deceits  of  Satan,  which  were  never  done  in  deed, 
nor  notified  by  any  examples.  For  God  never  gave  to  any  man 
grace  and  everlasting  life  for  the  merit  of  congruence  or  worthi- 
ness. These  disputations  therefore  of  the  schoolmen,  touching 
the  merit  of  congruence  and  worthiness,  are  nothing  else  but  vain 
toys  and  dreams  of  idle  brains,  to  no  other  end  and  purpose  but 
to  draw  men  from  the  true  worship  of  God.  And  hereupon  is 
the  whole  papacy  grounded.  For  there  is  no  religious  person, 
but  he  hath  this  imagination :  I  am  able  by  the  observation  of 
my  holy  order  to  deserve  grace  of  congruence,  and  by  the  work, 
which  I  do  after  that  I  have  received  this  grace,  I  am  able  to 
heap  up  such  treasure  of  merit,  as  shall  not  only  be  suflicient  for 
me  to  obtain  eternal  life,  but  also  to  give  or  sell  unto  others. 
Thus  have  all  the  religious  orders  taught,  and  thus  have  they 
lived.  And  to  defend  this  horrible  blasphemy  against  Christ,  the 
Papists  do  at  this  day  attempt  against  us  what  they  can.  And 
there  is  not  one  of  them  all,  but  the  more  holy  hypocrite  and 
merit-monger  he  is,  the  more  cruel  and  deadly  enemy  he  is  to 
the  gospel  of  Christ. 

THE    TRUE    WAY    TO    CHRISTIANITY. 

Now,  the  true  way  to  Christianity  is  this,  that  a  man  do  first 
acknowledge  himself  by  the  law,  to  be  a  sinner,  and  that  it  is 
impossible  for  him  to  do  any  good  work.  For  the  law  saith, 
"  thou  art  an  evil  tree,  and  therefore  all  that  thou  thinkest, 
speakest,  or  dost,  is  against  God."  Matt.  vii.  17.  Thou  canst 
not  therefore  deserve  grace  by  thy  works :  which  if  thou  go 
about  to  do,  thou  doublest  thy  ofl!"ence  :  for  since  thou  art  an  evil 
tree,  thou  canst  not  but  bring  forth  evil  fruits,  that  is  to  say,  sins. 
"For  whatsoever  is  not  of  faith,  is  sin."  Rom.  xiv.  23.  Where- 
fore he  that  would  deserve  grace  by  works  going  before  faith, 
goeth  about  to  please  God  with  sins,  which  is  nothing  else  but  to 
heap  sin  upon  sin,  to  mock  God,  and  to  provoke  his  wrath. 
When  a  man  is  thus  taught  and  instructed  by  the  law,  then  is  he 
terrified  and  humbled,  then  he  seeth  indeed  the  greatness  of  his 
sin,  and  cannot  find  in  himself  one  spark  of  the  love  of  God : 
therefore  he  justifieth  God  in  his  word,  and  confesseth  4hat  he  is 
guilty  of  death  and  eternal  damnation.  The  first  part  then  of 
Christianity  is  the  preaching  of  repentance,  and  the  knowledge 
of  ourselves. 

The  second  part  is :  if  thou  wilt  be  saved,  thou  mayest  not 
seek  salvation  by  works :  "  for  God  hath  sent  his  only  begotten 
Son  into  the  world,  that  we  might  live  through  him.  He  was 
crucified  and  died  for  thee,  and  offered  up  thy  sins  in  his  own 
body."     Here  is  no  congruence  or  work  done  before  grace,  but 


VER.  16.]  EPISTLE  TO   THE   GALATIANS.  233 

wrath,  sin,  terror  and  death.  Wherefore  the  law  doth  nothing 
else  but  utter  sin,  terrify  and  humble,  and  by  this  means  pre- 
pareth  us  to  justification,  and  driveth  us  to  Christ.  For  God 
hath  revealed  unto  us  by  his  word,  that  he  will  be  unto  us  a  mer- 
ciful father,  and  without  our  deserts  (seeing  we  can  deserve  no- 
thing) will  freely  give  unto  us  remission  of  sins,  righteousness, 
and  life  everlasting  for  Christ  his  Son's  sake.  For  God  giveth 
his  gifts  freely  unto  all  men,  and  that  is  the  praise  and  glory  of 
his  divinity.  But  the  justiciaries  and  merit-mongers  will  not  re- 
ceive grace  and  everlasting  life  of  him  freely,  but  will  deserve 
the  same  by  their  own  works.  For  this  cause  they  would  ut- 
terly take  from  him  the  glory  of  his  divinity.  To  the  end  there- 
fore that  he  may  maintain  and  defend  the  same,  he  is  constrained 
to  send  his  law  before,  which,  as  a  lightning  and  thundering  from 
heaven,  may  bruise  and  break  those  hard  rocks. 

This  briefly  is  our  doctrine  as  touching  Christian  righteousness, 
contrary  to  the  abominations  and  blasphemies  of  the  Papists,  con- 
cerning the  merit  of  congruence  and  worthiness,  or  works  before 
grace  and  after  grace.  Which  monstrous  dreams  were  devised 
by  such  as  were  never  exercised  with  any  temptations,  never  had 
any  true  feeling  of  sin,  or  of  the  terror  of  death,  and  therefore 
they  know  not  what  they  say,  or  what  they  teach.  Moreover, 
they  can  show  no  example  of  any  work  done  either  before  or 
after  grace,  that  could  justify  before  God.  Wherefore  they  are 
nothing  else  but  vain  toys  and  foolish  fables,  whereby  the  Papists 
deceive  both  themselves  and  others.  For  Paul  here  plainly 
affirmeth,  "that  no  man  is  justified  by  the  works  of  the  law 
either  going  before  grace,  (whereof  he  speaketh  in  this  place,) 
or  coming  after  grace.'^  You  see,  then,  that  Christian  righteous- 
ness is  not  such  an  essential  quality  engrafted  in  the  nature  of 
man,  as  the  schoolmen  do  imagine,  when  they  say  : 

(the  divinity  of  the  schoolmen  :) 

When  a  man  doth  any  good  work,  God  accepteth  it ;  and  for 
this  work  he  poureth  into  him  charity,  which  they  call  charity 
infused.  This  charity,  say  they,  is  a  quality  remaining  in  the 
heart,  and  this  they  call  formal  righteousness,  (which  manner  of 
speaking  it  is  expedient  for  you  to  know,)  and  they  can  abide 
nothing  Iqss  than  to  hear  that  this  quality,  forming  and  adorning 
the  soul,  as  whiteness  doth  the  wall,  should  not  be  counted 
righteousness.  They  can  climb  no  higher  than  to  this  cogitation 
of  man's  reason,  that  man  is  righteous  by  his  own  formal 
righteousness,  which  is  grace  making  him  acceptable  unto  God, 
that  is  to  say,  charity.  So  to  this  quality  cleaving  unto  the  soul, 
that  is  to  wit,  charity,  (which  is  a  work  after  the  law,  for  the 
law  saith,  "Thou  shalt  love  the  Lord  thy  God,"  &c.,)  they  attri- 
bute formal  righteousness,  that  is  to  say,  true  Christian  right 
30  '  u  2 


234  COMMENTARY  ON  ST.  PAUL's  [chap.  II. 

eousness,  and  they  say  that  this  righteousness  is  worthy  of  ever- 
lasting life,  and  he  that  hath  it  is  formally  righteous :  and,  more- 
over, he  is  effectually  or  actually  righteous,  because  he  now  doth 
good  works,  w hereunto  everlasting  life  is  due.  This  is  the  opi- 
nion of  the  Popish  schoolmen,  yea,  even  of  the  best  of  them  all. 

Some  others  there  be  which  are  not  so  good,  as  Scotus  and 
Occam,  which  said,  "  that  for  the  obtaining  of  the  grace  of  God, 
this  charity  infused  or  given  of  God,  is  not  necessary  :  but  that  a 
man  even  by  his  own  natural  strength  may  procure  this  charity 
above  all  things."  For  so  reasoneth  Scotus  :  if  a  man  may  love 
a  creature,  a  young  man  a  maiden,  a  covetous  man  money, 
which  are  the  less  good,  he  may  also  love  God,  which  is  the 
greater  good.  If  he  have  a  love  of  the  creature  through  his  na- 
tural strength,  much  more  hath  he  a  love  of  the  Creator.  With 
this  argument  were  all  the  sophisters  convicted,  and  none  of  them 
all  was  able  to  refute  it.     Notwithstanding,  thus  they  reply  : 

The  Scripture  compelleth  us  to  confess,  say  they,  that  God, 
besides  that  natural  love  and  charity  which  is  engrafted  in  us, 
(wherewith  alone  he  is  not  contented,)  requireth  also  charity, 
which  he  himself  giveth.  And  hereby  they  accuse  God  as  a 
tyrant  and  a  cruel  exactor,  who  is  not  content  that  we  keep  and 
fulfil  his  law,  but  above  the  law,  (which  we  ourselves  are  able  to 
fulfil,)  requireth,  also,  that  we  should  accomplish  it  with  other 
circumstance  and  furniture,  as  apparel  to  the  same.  As  if  a 
mistress  should  not  be  contented  that  her  cook  had  dressed  her 
meat  excellently  well,  but  should  chide  her  for  that  she  did  not 
prepare  the  same,  being  decked  with  precious  apparel  and 
adorned  with  a  crown  of  gold.  Now,  what  a  mistress  were  this, 
who,  when  her  cook  had  done  all  that  she  was  bound  to  do,  and 
also  exactly  performed  the  same,  would  moreover  require  that 
she  should  wear  such  ornaments  as  she  could  not  have  ?  Even 
so,  what  a  one  should  God  be,  if  he  should  require  his  law  to  be 
fulfilled  of  us,  (which,  notwithstanding,  by  our  own  natural 
strength  we  observe  and  fulfil,)  with  such  furniture  as  we  cannot 
have? 

But  here,  lest  they  should  seem  to  avouch  contrary  things, 
they  make  a  distinction,  and  say  that  the  law  is  fulfilled  two 
manner  of  ways :  first,  according  to  the  substance  of  the  deed, 
and  secondly,  according  to  the  mind  of  the  commaiKier.  Ac- 
cording to  the  substance  of  the  deed,  say  they,  we  may  fulfil  all 
things  which  the  law  commandeth,but  not  according  to  the  mind 
of  the  commander,  which  is,  that  God  is  not  contented  that  thou 
hast  done  all  things  which  are  commanded  in  the  law,  [although 
he  can  require  no  more  of  thee,]  but  he  further  requireth,  that 
thou  shouldst  fulfil  the  law  in  charity ;  not  that  charity  which 
thou  hast  by  nature,  but  that  which  is  above  nature  and  heaven- 
ly, which  he  himself  giveth.    And  what  is  this  else  but  to  make 


VER.  16.  ]  EPISTLE   TO  THE   GALATIANS.  235 

of  God  a  tyrant  and  a  tormentor,  which  requireth  that  of  us 
which  we  are  not  able  to  perform  ?  And  it  is  in  a  manner  as 
much  as  if  they  should  say,  that  the  fault  is  not  m  us  if  we  be 
damned,  but  in  God,  which  with  this  circumstance  requireth  his 
law  to  be  accomplished  of  us. 

These  things  I  do  the  more  diligently  repeat,  that  you  may  see 
how  far  they  have  strayed  from  the  true  sense  of  the  Scripture, 
which  have  said  that  by  our  own  natural  strength  we  may  love 
God  above  all  things,  or  at  least  by  the  work  wrought  we  may 
deserve  grace  and  everlasting  life.  And  because  God  is  not  con- 
tent that  we  fulfil  the  law  according  to  the  substance  of  the  deed, 
but  will  have  us  also  to  fulfil  the  same  according  to  the  mind  of 
the  commander :  therefore  the  Scripture  further  compelleth  us 
to  have  a  quality  above  nature  poured  into  us  from  above,  and 
that  is  charity,  which  they  call  formal  righteousness,  adorning 
and  beautifying  faith,  being  also  the  cause  that  faith  justifieth  us. 
So  faith  is  the  body,  and  the  shell :  charity  the  life,  the  kernel, 
the  form  and  furniture.  These  are  the  monstrous  dreams  of  the 
schoolmen. 

But  we,  in  the  stead  of  this  charity,  do  place  faith,  and  we 
say,  that  faith  apprehendeth  Jesus  Christ,  who  is  the  form  which 
adorneth  and  furnisheth  faith,  as  the  colour  adorneth  and  beauti- 
fieth  the  wall.  Christian  faith,  therefore,  is  not  an  idle  quality 
or  empty  husk  in  the  heart,  which  may  be  in  deadly  sin  until 
charity  come  and  quicken  it :  but  if  it  be  true  faith,  is  a  sure 
trust  and  confidence  in  the  heart,  and  a  firm  consent  whereby 
Christ  is  apprehended :  so  that  Christ  is  the  object  of  faith,  yea 
rather  even  in  faith  Christ  himself  is  present.  Faith  therefore 
is  a  certain  obscure  knowledge,  or  rather  darkness  which  seeth 
nothing;  and  yet  Christ,  apprehended  by  faith,  sitteth  in  this 
darkness :  like  as  God  in  Sinai  and  in  the  temple  sat  in  the 
"midst  of  darkness,"  &c.  Exod.  xix.  9.  1  Kings  viii.  10.  Where- 
fore our  formal  righteousness  is  not  charity  furnishing  and  beau- 
tifying faith,  but  it  is  faith  itself,  which  is,  as  it  were,  a  certain 
cloud  in  our  hearts :  that  is  to  say,  a  steadfast  trust  and  affiance 
in  the  things  which  we  see  not,  which  is  Christ :  who  although 
he  be  not  seen  at  all,  yet  he  is  present. 

Faith  therefore  justifieth,  because  it  apprehendeth  and  possess- 
eth  this  treasure,  even  Christ  present.  But  this  presence  cannot 
be  comprehended  of  us,  because  it  is  in  darkness,  as  I  have  said. 
Wherefore,  where  assured  trust  and  affiance  of  the  heart  is, 
there  Christ  is  present,  yea,  even  in  the  cloud  and  obscurity  of 
faith.  And  this  is  the  true  formal  righteousness,  whereby  a 
man  is  justified,  and  not  by  charity,  as  the  popish  schoolmen  do 
most  wickedly  affirm. 

To  conclude,  like  as  the  schoolmen  say,  that  charity  furnisheth 
and  adorneth  faith :  so  do  we  say,  that  it  is  Christ  which  furnish- 


236  COMMENTARY  ON  ST.  PAUL's  [chap.  II. 

eth  and  adorneth  faith,  or  rather,  that  he  is  the  very  form  and 
perfection  of  faith.  Wherefore  Christ  apprehended  by  faith, 
and  dwelling  in  the  heart,  is  the  true  Christian  righteousness,  for 
the  which  God  counteth  us  righteous,  and  giveth  us  eternal  life. 
Here  is  no  work  of  the  law,  no  charity,  but  a  far  other  manner 
of  righteousness,  and  a  certain  new  world  beyond  and  above  the 
law.  For  Christ  or  faith  is  not  the  law,  nor  the  work  of  the  law. 
But  concerning  this  matter,  which  the  schoolmen  neither  well 
understood  nor  taught,  we  intend  to  speak  more  largely  hereafter. 
Now  it  shall  be  enough  that  we  have  showed,  that  Paul  speaketh 
not  here  of  the  ceremonial  law  only,  but  of  the  whole  law. 

THE    TRUE    RULE    OF    CHRISTIANITY. 

Contrary  to  these  vain  trifles  and  doting  dreams  (as  we  have 
also  noted  before)  we  teach  faith,  and  give  a  true  rule  of  Christi- 
anity in  this  sort :  first,  that  a  man  must  be  taught  by  the  law 
to  know  himself,  that  so  he  may  learn  to  say  with  the  prophet : 
"All  have  sinned,  and  have  need  of  the  glory  of  God."  Also, 
"  There  is  not  one  righteous,  no  not  one :  not  one  that  under- 
standeth,  not  one  that  seeketh  after  God:  all  have  gone  astray." 
Also,  "Against  thee  only  have  I  sinned."  Rom.  i.  23.  Ps.  xiv.  3. 
Ps.  liii.  3.  Ps.  li.  4,  Thus  we,  by  a  contrary  way,  do  drive  men 
from  the  merit  of  congruence  and  worthiness.  Now,  when  a 
man  is  humbled  by  the  law,  and  brought  to  the  knowledge  of 
himself,  then  followeth  true  repentance,  (for  true  repentance 
beginneth  at  the  fear  and  judgment  of  God,)  and  he  seeth  him- 
self to  be  so  great  a  sinner,  that  he  can  find  no  means  how  he 
may  be  delivered  from  his  sins  by  his  own  strength,  works  or 
merits.  Then  he  perceiveth  well  what  Paul  meaneth  when  he 
saith,  "  that  man  is  the  servant  and  bond-slave  of  sin."  Also, 
"that  God  hath  shut  up  all  under  sin,"  (Rom.  vii.  14.  Rom.  xi. 
32.  Rom.  iii.  19;)  and  that  the  whole  world  is  guilty  before 
God,  &c.  then  he  seeth  that  all  the  divinity  of  the  schoolmen, 
touching  the  merit  of  congruence  and  worthiness,  is  nothing  else 
but  mere  foolishness,  and  that  by  this  means  the  whole  papacy 
falleth. 

Here  now  he  beginneth  to  sigh,  and  saith  in  this  wise  :  who 
then  can  give  succour  ?  For  he  being  thus  terrified  with  the 
law,  utterly  despaireth  of  his  own  strength :  he  looketh  about, 
and  sigheth  for  the  help  of  a  mediator  and  saviour.  Here  then 
cometh  in  good  time  the  healthful  word  of  the  gospel,  and  saith, 
"  Son,  thy  sins  are  forgiven  thee."  Matt,  ix,  2.  Believe  in 
Christ  Jesus  crucified  for  thy  sins.  If  thou  feel  thy  sins  and  the 
burden  thereof,  look  not  upon  them  in  thyself,  but  remember 
that  they  are  translated  and  laid  upon  Christ,  whose  stripes  hav<? 
made  thee  whole.  Isa.  liii.  5. 

This  is  the  beginning  of  health  and  salvation.     By  this  means 


V^ER.  16.]  EPISTLE  TO  THE   GALATIANS.  237 

we  are  .delivered  from  sin,  justified  and  made  inheritors  of  ever- 
lasting life;  not  for  our  own  works  and  deserts,  but  for  our  faith, 
whereby  we  lay  hold  upon  Christ.  Wherefore  we  also  do  acknow- 
ledge a  quality  and  a  formal  righteousness  of  the  heart:  not  cha- 
rity (as  the  sophisters  do)  but  faith,  and  yet  so  notwithstanding, 
that  the  heart  must  behold  and  apprehend  nothing  but  Christ  the 
Saviour.  And  here  it  is  necessary  that  you  know  the  true  defi- 
nition of  Christ.  The  schoolmen  being  utterly  ignorant  hereof, 
have  made  Christ  a  judge  and  a  tormentor,  devising  this  fond 
fancy  concerning  the  merit  of  congruence  and  worthiness. 

But  Christ,  according  to  his  true  definition,  is  no  lawgiver, 
but  a  forgiver  of  sins,  and  a  saviour.  This  doth  faith  appre- 
hend, and  undoubtedly  believe,  that  he  hath  wrought  works  and 
merits  of  congruence  and  worthiness  before  and  after  grace 
abundantly.  For  he  might  have  satisfied  for  all  the  sins  of  the 
world  by  one  only  drop  of  his  blood ;  but  now  he  hath  shed  it 
plentifully,  and  hath  satisfied  abundantly.  Heb.  ix. :  "  By  his 
own  blood  hath  he  entered  into  the  holy  place  once  for  all,  and 
obtained  eternal  redemption."  Also  Rom.  iii.  and  iv.:  "And  we 
are  justified  freely  by  his  grace,  through  the  redemption  that  is 
in  Christ  Jesus,  whom  God  hath  set  forth  to  be  a  reconciliation 
unto  us,  through  faith  in  his  blood."  Wherefore  it  is  a  great 
matter  to  lay  hold  upon  Christ,  by  faith,  bearing  the  sins  of  the 
world.     And  this  faith  alone  is  counted  for  righteousness. 

Here  is  to  be  noted,  that  these  three  things,  faith,  Christ, 
acceptation,  or  imputation,  must  be  joined  together.  Faith 
taketh  hold  of  Christ,  and  hath  him  present,  and  holdeth  him 
enclosed,  as  the  ring  doth  the  precious  stone.  And  whosoever 
shall  be  found  having  this  confidence  in  Christ  apprehended  in 
the  heart,  him  will  God  account  for  righteous.  This  is  the  mean, 
and  this  is  the  merit  whereby  we  attain  the  remission  of  sins 
and  righteousness.  "Because  thou  believest  in  me,  saith  the 
Lord,  and  thy  faith  layeth  hold  upon  Christ,  whom  I  have  freely 
given  unto  thee,  that  he  might  be  thy  mediator  and  high-priest, 
therefore  be  thou  justified  and  righteous."  Wherefore  God 
doth  accept  or  account  us  as  righteous,  only  for  our  faith  in  Christ. 

And  this  acceptation,  or  imputation,  is  very  necessary:  first, 
because  we  are  not  yet  perfectly  righteous,  "but  while  we 
remain  in  this  life,  sin  dwelleth  still  in  our  flesh:"  and' this 
remnant  of  sin  God  purgeth  in  us.  Moreover  we  are  sometimes 
left  of  the  Holy  Ghost,  and  fall  into  sins,  as  did  Peter,  David,  and 
other  holy  men.  Notwithstanding  we  have  always  recourse  to 
this  article  :  "  That  our  sins  are  covered,  and  that  God  will  not 
lay  them  to  our  charge."  Ps.  xxii.  and  Rom.  iv.  Not  that  sin 
is  not  in  us,  (as  the  Papists  have  taught,  saying,  that  we  must 
be  always  working  well  until  we  feel  that  there  is  no  guilt  of  sin 
remaining  in  us ;)  yea,  sin  is  indeed  always  in  us,  and  the  godly 


238  COMMENTARY  ON  ST.   PAUL's  [cHAP.  II. 

do  feel  it,  but  it  is  covered,  and  is  not  imputed  unto  us  o/  God, 
for  Christ's  sake  :  whom  because  we  do  apprehend  by  faith,  all 
our  sins  are  now  no  sins.  But  where  Christ  and  faith  be  not, 
there  is  no  remission  or  covering  of  sins,  but  mere  imputation  of 
sins  and  condemnation.  Thus  will  God  glorify  his  Son,  and 
will  be  glorified  himself  in  us  through  him. 

When  we  have  thus  taught  faith  in  Christ,  then  do  we  teach 
also  good  works.  Because  thou  hast  laid  hold  upon  Christ  by 
faith,  through  whom  thou  art  made  righteousness,  begin  now  to 
work  well.  Love  God  and  thy  neighbour,  call  upon  God,  give 
thanks  unto  him,  praise  him,  confess  him.  These  are  good 
works  indeed,  which  flow  out  of  this  faith,  and  this  cheerfulness 
conceived  in  the  heart,  for  that  we  have  remission  of  sins  freely 
by  Christ. 

Now  what  cross  or  afiiiction  soever  does  afterwards  ensue,  is 
easily  borne,  and  cheerfully  suffered,  (Matt.  xi.  30,)  "For  the 
yoke  that  Christ  layeth  upon  us  is  sweet,  and  his  burden  is  easy." 
When  sin  is  pardoned,  and  the  conscience  delivered  from  the 
burden  and  sting  of  sin,  then  may  a  Christian  bear  all  things 
easily;  because  he  feeleth  all  things  within  sweet  and  comfort- 
able, therefore  he  doth  and  suffereth  all  things  willingly.  But 
when  a  man  walketh  in  his  own  righteousness,  whatsoever  he 
doth  is  grievous  and  tedious  unto  him,  because  he  doth  it  un- 
willingly. 

We  therefore  do  make  this  definition  of  a  Christian :  that  a 
Christian  is  not  he  which  hath  no  sin,  but  he  to  whom  God 
iraputeth  not  his  sin,  through  faith  in  Christ.  This  doctrine 
bringeth  great  consolation  to  poor  afllicted  consciences  in  serious 
and  inward  terrors.  It  is  not  without  good  cause,  therefore,  that 
we  do  so  often  repeat  and  beat  into  your  minds  the  forgiveness 
of  sins,  and  imputation  of  righteousness  for  Christ's  sake  :  also 
that  a  Christian  hath  nothing  to  do  with  the  law  and  sin,  espe- 
cially in  the  time  of  temptation.  For  in  that  he  is  a  Christian, 
he  is  above  the  law  and  sin.  For  he  hath  Christ  the  Lord  of  the 
law  present  and  enclosed  in  his  heart,  (as  we  have  said,)  even  as 
a  ring  hath  a  jewel  or  precious  stone  enclosed  in  it.  Therefore 
when  the  law  accuseth  and  sin  terrifieth  him,  he  looketh  upon 
Christ,  and  when  he  hath  apprehended  him  by  faith,  he  hath  pre- 
sent with  him  the  conqueror  of  the  law,  sin,  death,  and  the  devil : 
who  reigneth  and  ruleth  over  them,  so  that  they  cannot  hurt  him. 
Wherefore  a  Christian  man,  if  ye  define  him  rightly,  is  free  from 
all  laws,  and  is  not  subject  unto  any  creature,  either  within  or 
without :  in  that  he  is  a  Christian,  I  say,  and  not  in  that  he  is  a 
man  or  a  woman ;  that  is  to  say,  in  that  he  hath  his  conscience 
adorned  and  beautified  with  this  faith,  with  this  great  and  ines- 
timable treasure,  or,  as  Paul  saith,  "this  unspeakable  gift," 
(2  Cor.  ix.  15,)  which  cannot  be  magnified  and  praised  enough, 


VER.  16.]  EPISTLE   TO   THE   GALATIANS.  239 

for  it  maketh  us  the  children  and  heirs  of  God.  And  by  this 
means  a  Christian  is  greater  than  the  whole  world  ;  for  he  hath 
such  a  gift,  such  a  treasure  in  his  heart,  that  although  it  seemeth 
to  be  but  little,  yet  notwithstanding  the  smallness  thereof,  is 
greater  than  heaven  and  earth,  because  Christ,  which  is  this  gift, 
is  greater. 

While  this  doctrine,  pacifying  and  quieting  the  conscience, 
remaineth  pure  and  uncorrupt,  Christians  are  made  judges  over 
all  kinds  of  doctrine,  and  are  lords  over  the  laws  of  the  whole 
world.  Then  can  they  certainly  judge  that  the  Turk  with  his 
Alcoran  is  damned,  because  he  goeth  not  the  right  way,  that  is, 
he  acknowledgeth  not  himself  to  be  miserable  and  damnable, 
nor  apprehendeth  Christ  by  faith,  for  whose  sake  he  might  be 
assured  that  his  sins  are  pardoned.  In  like  manner  they  boldly 
pronounce  sentence  against  the  pope,  that  he  is  condemned  with 
all  his  kingdom,  because  he  so  walketh  and  so  teacheth,  (with 
all  his  religious  rabble  of  sophisters  and  schoolmen,)  that  by  the 
merit  of  congruence  we  must  come  to  grace,  and  that  afterward 
by  the  merit  of  worthiness  we  are  received  into  heaven.  Here, 
saith  the  Christian,  this  is  not  the  right  way  to  justify  us,  neither 
doth  this  way  lead  to  heaven.  For  I  cannot,  saith  he,  by  my 
works  going  before  grace,  deserve  grace,  nor  by  my  works  fol- 
lowing grace,  deserve  eternal  life  ;  but  to  him  that  believeth,  sin 
is  pardoned,  and  righteousness  imputed.  This  truth,  and  this 
confidence,  maketh  him  the  child  of  God,  and  heir  of  his  king- 
dom ;  for  in  hope  he  possesseth  already  everlasting  life,  assured 
unto  him  by  promise.  Through  faith  in  Christ,  therefore,  all 
things  are  given  unto  us,  grace,  peace,  forgiveness  of  sins,  salva- 
tion, and  everlasting  life,  and  not  for  the  merit  of  congruence  and 
worthiness. 

Wherefore  this  doctrine  of  the  schoolmen,  with  their  ceremo- 
nies, masses,  and  infinite  foundation  of  the  papistical  kingdom, 
are  most  abominable  blasphemies  against  God,  sacrileges  and 
plain  denials  of  Christ,  as  Peter  hath  foretold  in  these  words : 
"There  shall  be,"  &c.  2  Pet.  ii.  1.  As  though  he  would  say: 
the  Lord  hath  redeemed  and  bought  us  with  his  blood,  that  he 
might  justify  and  save  us;  this  is  the  way  of  righteousness  and 
salvation.  But  there  shall  come  false  teachers,  which  denying 
the  Lord,  shall  blaspheme  the  way  of  truth,  of  righteousness, 
and  salvation ;  they  shall  find  out  new  ways  of  falsehood  and 
destruction,  and  many  shall  follow  their  damnable  ways.  Peter, 
throughout  this  whole  chapter,  most  lively  painteth  out  the  Pa- 
pacy, which,  neglecting  and  despising  the  gospel  of  faith  in 
Christ,  hath  taught  the  works  and  traditions  of  men ;  as  the 
merit  of  congruence  and  worthiness,  the  difference  of  days,  meats, 
vows,  invocation  of  saints,  pilgrimages,  purgatory,  and  such  like. 
In  these  fantastical  opinions  the  Papists  are  so  nustled,  that  it  is 


240  COMMENTARY  ON  ST.   PAUL's  [chAP.  II. 

impossible  for  them  to  understand  one  syllable  of  the  gospel,  of 
faith,  or  of  Christ. 

And  this  the  thing  itself  doth  well  declare.  For  they  take 
that  privilege  unto  themselves  which  belongeth  unto  Christ  alone. 
He  only  forgiveth  sins,  he  only  giveth  righteousness  and  everlast- 
ing life.  And  they  most  impudently  and  wickedly  do  vaunt 
that  they  are  able  to  obtain  these  things  by  their  own  merits  and 
worthiness  before  and  after  grace.  This,  saith  Peter  and  the 
other  apostles,  is  to  bring  in  damnable  heresies  and  sects  of  per- 
dition. For  by  these  means  they  deny  Christ,  tread  his  blood 
under  their  feet,  blaspheme  the  Holy  Ghost,  and  despise  the 
grace  of  God.  Wherefore  no  man  can  suiTiciently  conceive  how 
horrible  the  idolatry  of  the  Papists  is.  As  inestimable  as  the 
gift  is  which  is  offered  unto  us  by  Christ,  even  so  and  no  less 
abominable  are  these  profanations  of  the  Papists.  Wherefore 
they  ought  not  to  be  lightly  esteemed  or  forgotten,  but  diligently 
weighed  and  considered.  And  this  maketh  very  much  also  for 
the  amplifying  of  the  grace  of  God,  and  benefit  of  Christ,  as  by 
the  contrary.  For  the  more  we  know  the  profanation  of  the 
papistical  mass,  so  much  the  more  we  abhor  and  detest  the  same, 
and  embrace  the  true  use  of  the  holy  communion,  which  the 
pope  hath  taken  away,  and  hath  made  merchandise  thereof,  that 
being  bought  for  money,  it  might  profit  others.  For  he  saith, 
that  the  massing  priest,  an  apostate,  denying  Christ  and  blas- 
pheming the  Holy  Ghost,  standing  at  the  altar,  doth  a  good 
work,  not  only  for  himself,  but  also  for  others,  both  quick  and 
dead,  and  for  the  whole  church,  and  that  only  by  the  Avork 
wrought,  and  by  no  other  means. 

Wherefore  even  by  this  we  may  plainly  see  the  inestimable 
patience  of  God,  in  that  he  hath  not  long  ago  destroyed  the 
whole  papacy,  and  consumed  it  with  fire  and  brimstone,  as  he 
did  Sodom  and  Gomorrah.  But  now  these  jolly  fellows  go  about, 
not  only  to  cover,  but  highly  to  advance  their  impiety  and  filthi- 
ness.  This  we  may  in  no  case  dissemble.  We  must  therefore 
with  all  diligence  set  forth  the  article  of  justification,  that,  as  a 
most  clear  sun,  it  may  bring  to  light  the  darkness  of  their  hypo- 
crisy, and  discover  their  filthiness  and  shame.  For  this  cause  we 
do  so  often  repeat,  and  so  earnestly  set  forth  the  righteousness 
of  faith,  that  the  adversaries  may  be  confounded,  and  this  article 
established  and  confirmed  in  our  hearts.  And  this  is  a  most  ne- 
cessary thing ;  for  if  we  once  lose  this  sun,  we  fall  again  into  our 
former  darkness.  And  most  horrible  it  is,  that  the  pope  should 
ever  be  able  to  bring  this  to  pass  in  the  church,  that  Christ  should 
be  denied,  trodden  under  foot,  spit  upon,  blasphemed,  yea,  and 
that  even  by  the  gospel  and  sacraments ;  which  he  hath  so  dark- 
ened, and  turned  into  such  horrible  abuse,  that  he  hath  made 
them  to  serve  him  against  Christ,  for  the  establishing  and  con- 


VER.  16.]  EPISTLE   TO   THE   GALATIANS.  241 

firming  of  his  detestable  abominations.     0  deep  darkness !    0 
horrible  wrath  of  God  ! 

Verse  16.     Eve7i  we,  I  say,  have  believed  in  Jesus  Christ,  that 
we  might  he  justified. 

This  is  the  true  mean  of  becoming  a  Christian,  even  to  be 
justified  by  faith  in  Jesus  Christ,  and  not  by  the  works  of  the 
law.  Here  we  must  stand,  not  upon  the  wicked  gloss  of  the 
schoolmen,  which  say,  that  faith  then  justifieth,  when  charity 
and  good  works  are  joined  withal.  With  this  pestilent  gloss  the 
sophisters  have  darkened  and  corrupted  this,  and  other  like  sen- 
tences in  Paul,  wherein  he  manifestly  attributeth  justification  to 
faith  only  in  Christ.  But  when  a  man  heareth  that  he  ought  to 
believe  in  Christ,  and  yet  notwithstanding  faith  justifieth  not 
except  it  be  formed  and  furnished  with  charity,  by-and-by  he 
falleth  from  faith,  and  thus  he  thinketh:  If  faith  without  charity 
justifieth  not,  then  is  faith  in  vain  and  unprofitable,  and  charity 
alone  justifieth ;  for  except  faith  be  formed  with  charity,  it  is 
nothing. 

And  to  confirm  this  pernicious  and  pestilent  gloss,  the  adver- 
saries do  allege  this  place,  (1  Cor.  xiii.  1.)  "  Though  I  speak  with 
the  tongues  of  men  and  angels,  and  have  no  love,  I  am  nothing." 
And  this  place  is  their  brazen  wall.  But  they  are  men  without 
understanding,  and  therefore  they  can  see  or  understand  nothing 
in  Paul :  and  by  this  false  interpretation,  they  have  not  only 
perverted  the  words  of  Paul,  but  have  also  denied  Christ,  and 
buried  all  his  benefits.  Wherefore  we  must  avoid  this  gloss  as 
a  most  deadly  and  devilish  poison,  and  conclude  with  Paul, 
"  that  we  are  justified,  not  by  faith  furnished  with  charity,  but 
by  faith  only,  and  alone." 

We  grant  that  we  must  teach  also  good  works  and  charity, 
but  it  must  be  done  in  time  and  place,  that  is  to  say,  when  the 
question  is  concerning  works,  and  toucheth  not  this  article  of 
justification.  But  here  the  question  is,  By  what  means  we  are 
justified,  and  attain  eternal  life  ?  To  this  we  answer,  with  Paul, 
"  that  by  faith  only  in  Christ  we  are  pronounced  righteous,  and 
not  by  the  works  of  the  law  or  charity:"  not  because  we  reject 
good  works,  but  for  that  we  will  not  suffer  ourselves  to  be 
removed  from  this  anchor-hold  of  our  salvation,  which  Satan 
most  desireth.  Wherefore,  since  we  are  now  in  the  matter  of 
justification,  we  reject  and  condemn  all  good  works ;  for  this 
place  wilj  admit  no  disputation  of  good  works.  In  this  matter 
therefore  we  do  generally  cut  off  all  laws,  and  all  the  works  of 
the  law. 

But  the  law  is  good,  just,  and  holy.     True,  it  is.     But  when 
we  are  in  the  matter  of  justification,  there  is  no  time  or  place  to 
speak  of  the  law :  but  the  question  is,  what  Christ  is,  and  what 
31  X 


242  COMMENTARY  ON  ST.  PAUL's  [chAP.  II. 

benefit  he  hath  brought  unto  us.  Christ  is  not  the  law;  he  is 
not  my  work,  or  the  work  of  the  law;  he  is  not  my  charity,  my 
obedience,  my  poverty;  but  he  is  the  Lord  of  life  and  death,  a 
mediator,  a  saviour,  a  redeemer  of  those  that  are  under  the  law 
and  sin.  In  him  we  are  by  faith,  and  he  in  us.  The  bridegroom 
must  be  alone  with  the  bride  in  his  secret  chamber,  all  the  ser- 
vants and  family  being  put  apart.  But  afterwards,  when  the 
door  is  open,  and  he  cometh  forth,  then  let  the  servants  and 
handmaidens  return,  to  minister  unto  them :  then  let  charity  do 
her  office,  and  let  good  works  be  done. 

We  must  learn  therefore  to  discern  all  laws,  yea,  even  the  law 
of  God,  and  all  works,  from  the  promise  of  the  gospel,  and  from 
faith,  that  we  may  define  Christ  rightly.  For  Christ  is  no  law, 
and  therefore  he  is  no  exactor  of  the  law  and  works,  "  but  he  is 
the  Lamb  of  God,  that  taketh  away  the  sins  of  the  world."  John 
i.  29.  This  doth  faith  alone  lay  hold  of,  and  not  charity,  which  not- 
withstanding, as  a  certain  thankfulness,  must  follow  faith.  Where- 
fore victory  over  sin  and  death,  salvation  and  everlasting  life, 
came  not  by  the  law,  nor  by  the  works  of  the  law,  nor  yet  by  the 
power  of  free-will,  but  by  the  Lord  Jesus  Christ  only  and  alone. 

Verse  16.     That  we  might  he  justified  by  faith  in  Christ,  and 
not  by  the  works  of  the  law. 

Paul  speaketh  not  here  of  the  ceremonial  law  only,  as  before 
we  have  said,  but  of  the  whole  law;  for  the  ceremonial  law  was 
as  well  the  law  of  God  as  the  moral  law.  As  for  example,  cir- 
cumcision, the  institution  of  the  priesthood,  the  service  and  cere- 
monies of  the  temple,  were  as  well  commanded  of  God  as  the 
ten  commandments.  Moreover,  when  Abraham  was  commanded 
to  offer  up  his  son  Isaac  in  sacrifice,  it  was  a  law.  This  work  of 
Abraham  pleased  God  no  less  than  other  works  of  the  ceremonial 
law  did,  and  yet  was  he  not  justified  by  this  work,  but  by  faith; 
for  the  Scripture  saith :  "Abraham  believed  God,  and  it  was 
counted  to  him  for  righteousness."    Gen.  xv.  6.   Rom.  iv.  3. 

But  since  the  revealing  of  Christ,  say  they,  the  ceremonial  law 
killeth  and  bringeth  to  death.  Yea,  so  doth  the  law  of  the  ten 
commandments  also,  without  faith  in  Christ.  Moreover,  there 
may  no  law  be  suffered  to  reign  in  the  conscience,  but  only  the 
law  of  the  spirit  and  life,  whereby  we  are  made  free  in  Christ 
from  the  law  of  the  letter  and  of  death,  from  the  works  thereof, 
and  from  all  sins :  not  because  the  law  is  evil,  but  for  that  it  is 
not  able  to  justify  us:  for  it  hath  a  plain  contrary  cflect  and 
working.  It  is  a  high  and  an  excellent  matter  to  be  at  peace 
with  God,  and  therefore,  in  this  case,  we  have  need  of  a  far  other 
mediator  than  Moses  or  the  law.  Here  we  must  be  nothing  at 
all,  but  only  receive  the  treasure,  which  is  Christ,  and  appre- 
hend him  in  our  hearts  by  faith,  although  we  feel  ourselves  to 


VER.  16.]  EPISTLE  TO  THE   GALATIANS.  243 

be  never  so  full  of  sin.  These  words  therefore  of  the  apostle. 
"That  we  might  be  justified  by  faith,  and  not  by  the  works  of 
the  law,"  are  very  effectual,  and  not  in  vain  or  unprofitable,  as 
the  schoolmen  think,  and  therefore  they  pass  them  over  so  lightly. 
Hitherto  ye  have  heard  the  words  of  Paul  which  he  spake 
unto  Peter;  wherein  he  hath  briefly  comprised  the  principal 
article  of  all  Christian  doctrine,  which  maketh  true  Christians 
indeed.  Now  he  turneth  to  the  Galatians,  to  whom  he  writeth, 
and  thus  he  concludeth :  Since  it  is  so,  that  we  are  justified  by 
faith  in  Christ,  then  by  the  works  of  the  law  shall  no  flesh  be 
justified. 

Verse  16.     Because  by  the  deeds  of  the  law,  no  flesh  shall  be 

justified. 

Flesh,  in  Paul,  doth  not  signify  (as  the  schoolmen  dream) 
manifest  and  gross  sins,  for  those  he  useth  to  call  by  their  proper 
names,  as  adultery,  fornication,  uncleanness,  and  such  like  :  but 
by  flesh,  Paul  meaneth  here,  as  Christ  doth  in  the  third  chapter 
of  John,  "  That  which  is  born  of  the  flesh,"  saith  he,  "  is  flesh." 
John  iii.  6.  Flesh  therefore  signifieth  the  whole  nature  of  man, 
with  reason  and  all  other  powers  whatsoever  do  belong  to  man. 
This  flesh,  saith  he,  is  not  justified  by  works,  no,  not  of  the  law. 
Flesh  therefore,  according  to  Paul,  signifieth  all  the  righteous- 
ness, wisdom,  devotion,  religion,  understanding  and  will,  that  is 
possible  to  be  in  a  natural  man;  so  that  if  a  man  be  never  so 
righteous,  according  to  reason  and  the  law  of  God,  yet  with  all 
this  righteousness,  works,  merits,  devotion,  and  religion,  he  is 
not  justified. 

This  the  Papists  do  not  believe,  but  being  blind  and  obstinate, 
they  defend  their  abominations  against  their  own  conscience,  and 
continue  still  in  this  their  blasphemy,  having  in  their  mouths 
these  execrable  words :  He  that  doth  this  good  work,  or  that, 
deserveth  forgiveness  of  his  sins :  whosoever  entereth  into  this 
or  that  holy  order,  and  keepeth  his  rule,  to  him  we  assuredly 
promise  everlasting  life.  It  cannot  be  uttered  what  a  horrible 
blasphemy  it  is  to  attribute  that  to  the  doctrine  of  devils,  to  the 
decrees  and  ordinances  of  men,  to  the  wicked  traditions  of  the 
pope,  to  the  hypocritical  works  and  merits  of  monks  and  friafs, 
which  Paul  the  apostle  of  Christ  taketh  from  the  law  of  God. 
For  if  no  flesh  be  justified  by  the  works  of  the  law,  much  less 
shall  it  be  justified  by  the  rules  of  Benedict,  Francis,  or  Augus- 
tine, in  which  there  is  not  one  jot  of  true  faith  in  Christ ;  but 
this  only  they  teach,  that  whosoever  keepeth  these  things  hath 
life  everlasting. 

Wherefore  I  have  much  and  often  marvelled,  that  these  sects 
of  perdition  reigning  so  many  years  in  so  great  darkness  and 
errors,  the  church  could  endure  and  continue  as  it  hath  done 


244:  COMMENTARY  ON  ST.   FAULTS  [cHAP.  11. 

Some  there  were  whom  God  called  by  the  text  of  the  gospel  and 
by  baptism.  These  walked  in  simplicity  and  humbleness  of 
heart,  thinking  the  monks  and  friars,  and  such  only  as  were 
anointed  of  the  bishops,  to  be  religious  and  holy,  and  themselves 
to  be  profane  and  secular,  and  not  worthy  to  be  compared  unto 
them.  Wherefore  they  finding  in  themselves  no  good  works  to 
set  against  the  wrath  and  judgment  of  God,  did  fly  to  the  death 
and  passion  of  Christ,  and  were  saved  in  this  simplicity. 

Horrible  and  unspeakable  is  the  wrath  of  God,  in  that  he  hath 
so  long  time  punished  the  contempt  of  the  gospel  and  Christ  in 
the  Papists,  and  also  their  ingratitude,  in  giving  them  over  into 
a  reprobate  sense,  insomuch  that  they  blaspheming  and  denying 
Christ  altogether  as  touching  his  office,  instead  of  the  gospel, 
received  the  execrable  rules,  ordinances,  and  traditions  of  men, 
which  they  devoutly  adored  and  honoured,  yea,  and  preferred 
the  same  far  above  the  word  of  God,  until  at  length  tlicy  were 
forbidden  to  marry,  and  were  bound  to  that  incestuous  single 
life  ;  wherein  they  were  outwardly  polluted  and  defiled  with  all 
kinds  of  horrible  wickedness,  as  adultery,  Avhoredom,  iinclean- 
ness,  sodomy,  and  such  other  abominations.  This  was  the  fruit 
of  that  filthy  single  life. 

So  God,  punishing  sin  with  sin,  inwardly  gave  them  over  imto 
a  reprobate  mind,  and  outwardly  suffered  them  to  fall  into  such 
horrible  abominations,  and  that  justly,  because  they  blasphemed 
the  only  Son  of  God,  in  whom  the  Father  would  be  glorified, 
and  whom  he  delivered  to  death,  that  all  which  believe  in  him, 
might  be  saved  by  him,  and  not  by  their  own  execrable  rules 
and  orders.  "  Him  that  honoureth  me,"  saith  he,  "  I  will  ho- 
nour." 1  Sam.  ii.  30.  Now,  God  is  honoured  in  his  Son. 
Whoso  then  believeth  that  the  Son  is  our  mediator  and  saviour, 
he  honoureth  the  Father,  and  him  again  doth  God  honour  ;  that 
is  to  say,  adorneth  him  with  his  gifts,  forgiveness  of  sins,  right- 
eousness, the  Holy  Ghost,  and  everlasting  life.  Contrariwise, 
"  They  that  despise  me,"  saith  he,  "  shall  be  despised." 

This  is  then  a  general  conclusion:  "  by  the  deeds  of  the  law 
no  flesh  shall  be  justified."  The  law  of  God  is  greater  than  the 
whole  world,  for  it  comprehendeth  all  men,  and  the  works  of  the 
law  do  far  excel  even  the  most  glorious  will-workers  of  all  the 
merit-mongers :  and  yet  Paul  saith, "  that  neither  the  law,  nor 
the  works  of  the  law,  do  justify."  Therefore  we  conclude  with 
Paul,  "  that  faith  only  justifieth."  This  proposition  ho  goeth 
about  to  confirm  in  this  manner. 

Verse  17.  If  then  while  ive  seek  to  be  made  righteous  by 
Christ  J  tve  ourselves  are  Jound  sinners,  is  Christ  therefore 
the  minister  of  sin  ?     God  forbid. 

If  this  be  true,  saith  he,  that  we  are  justified  by  Christ,  then 


VER.  17.]  EPISTLE   TO  THE   GALATIANS.  245 

is  it  impossible  that  we  should  be  sinners,  or  should  be  justified 
by  the  law.  On  the  contrary,  if  this  be  not  true,  but  that  we 
must  be  justified  by  the  law,  and  the  works  of  the  law,  it  is  then 
impossible  that  we  should  be  justified  by  Christ.  One  of  these 
two  must  needs  be  false.  Either  we  are  not  justified  by  Christ, 
or  we  are  not  justified  by  the  law.  But  the  truth  is,  that  we  are 
justified  by  Christ:  therefore  we  are  not  justified  by  the  law. 
He  reasoneth  therefore  after  this  manner :  "  If  then  while  we 
seek  to  be  made  righteous  by  Christ,"  &c.  That  is,  if  we  seek 
to  be  justified  by  Christ,  and  so  being  justified  are  yet  found  sin- 
ners, having  need  of  the  law  to  justify  us,  being  sinners  :  if  we 
have  need,  I  say,  of  the  observation  of  the  law  to  justify  us,  so 
that  they  which  are  righteous  in  Christ  are  not  righteous,  but 
have  yet  need  of  the  law  to  justify  them  :  or  if  he  that  is  justi- 
fied by  Christ,  must  yet  further  be  justified  by  the  law,  then  is 
Christ  nothing  else  but  a  lawgiver,  and  a  minister  of  sin.  There- 
fore, he  that  is  justified  and  holy  in  Christ'  is  not  justified  or 
holy,  but  hath  yet  need  of  the  righteousness  and  holiness  of  the 
law. 

But  we  are  indeed  justified  and  made  righteous  in  Christ;  for 
the  truth  of  the  gospel  teacheth  us,  that  a  man  is  not  justified  in 
the  law;  but  in  Christ.  Now,  if  they  which  are  justified  in  Christ, 
are  yet  found  sinners,  that  is,  do  yet  still  belong  to  the  law,  and 
are  under  the  law,  (as  the  false  apostles  teach,)  then  are  they  not 
yet  justified  ;  for  the  law  accuseth  them,  and  showeth  them  to 
be  yet  sinners,  and  requireth  of  them  the  works  of  the  law,  as 
necessary  to  their  justification.  Therefore  they  that  are  justified 
in  Christ,  are  not  justified  ;  and  so  it  foUoweth  that  Christ  is  not 
a  justifier,  but  a  minister  of  the  law. 

With  these  words  he  vehemently  chargeth  the  false  apostles 
and  all  merit-mongers,  that  they  pervert  all  together ;  for  they 
make  of  the  law  grace,  and  of  grace  the  law  ;  of  Moses  Christ, 
and  of  Christ  Moses.  For  they  teach,  that  besides  Christ,  and 
all  the  righteousness  of  Christ,  the  observance  of  the  law  is  ne- 
cessary to  justification.  And  thus  we  see,  that  by  their  intolera- 
ble perverseness,  they  make  the  law  Christ;  for  by  this  means 
they  attribute  that  to  the  law  which  properly  belongeth  unto 
Christ.  If  thou  do  the  works  of  the  law,  say  they,  thou  shalt  be 
saved ;  but  if  thou  do  them  not  thou  shalt  not  be  justified,  al- 
though thou  do  believe  in  Christ  ever  so  much.  Now,  if  it  be 
so,  that  Christ  justifieth  not,  but  is  the  minister  of  sin,  (as  it  needs 
must  follow  by  their  doctrine,)  then  is  Christ  the  law ;  for  we 
have  nothing  else  of  him,  seeing  he  teacheth  that  we  are  sinners, 
than  that  we  have  by  the  law.  So  Christ  being  the  minister  of 
sin,  sendeth  us  to  the  law  and  to  Moses,  as  to  our  justifier. 

It  cannot  be,  therefore,  but  that  the  Papists,  and  all  such  as 
are  ignorant  of  the  righteousness  of  Christ,  or  have  not  the  true 

x3 


246  COxMMENTARY   ON    ST.  PAUL's  [chAP.  II. 

knowledge  thereof,  must  needs  make  of  Christ,  Moses  and  the 
law,  and  of  the  law  Christ.  For  thus  they  teach:  it  is  true,  say 
they,  that  faith  in  Christ  justifieth,  hut  withal  we  must  needs 
keep  the  commandments  of  God.  For  it  is  written,  "  If  thou 
wilt  enter  into  life,  keep  the  commandments."  Matt.  xix.  17. 
Here,  even  at  the  first  dash,  Christ  is  denied,  and  faith  abolished, 
because  that  is  attributed  to  the  commandments  of  God,  or  to 
the  law,  which  belongeth  to  Christ  alone.  For  Christ,  according 
to  his  true  definition,  is  a  justifier  and  a  redeemer  from  sins.  If 
I  attribute  this  to  the  law,  then  is  the  law  my  justifier,  delivering 
me  from  my  sins,  because  I  do  the  works  thereof;  and  so  now 
the  law  is  Christ,  and  Christ  utterly  loseth  his  name,  his  office, 
and  glory,  and  is  nothing  else  but  a  minister  of  the  law,  reprov- 
ing, terrifying,  presenting  and  sending  the  sinner  to  another  that 
may  justify  him ;  which  is  the  proper  office  of  the  law. 

But  the  proper  office  of  Christ  is,  after  the  law  hath  pronounced 
a  man  to  be  guilty,  to  raise  him  up  again,  and  to  loose  him  from 
his  sins,  if  he  believe  the  gospel.  For  to  all  that  do  believe 
"  Christ  is  the  end  and  the  full  finishing  of  the  law  unto  right- 
eousness ;  he  is  the  Lamb  of  God  that  taketh  away  the  sins  of 
the  world."  Rom.  x.  4.  John  i.  29.  But  the  Papists  and  Ana- 
baptists, because  they  understand  not  this  doctrine,  do  turn  all 
clean  contrary,  making  of  Christ  Moses,  and  of  Moses  Christ. 
And  this  is  indeed  (although  they  will  say  otherwise)  their  prin- 
cipal proposition :  that  Christ  is  Moses.  Moreover,  they  deride 
us,  because  we  do  diligently  teach,  and  so  earnestly  require  faith. 
Ha,  ha,  say  they,  faith,  faith :  wait  thou  the  time  until  thou 
come  to  heaven  by  faith.  Nay,  thou  must  strive  to  do  greater 
and  weightier  matters.  Thou  must  fulfil  the  law,  according  to 
that  saying:  "Do  this  and  thou  slialt  hve."  Luke  x.  28.  Faith, 
which  ye  so  highly  extol,  does  nothing  else  but  make  men  care- 
less, idle  and  negligent.  Thus  are  they  become  nothing  else  but 
ministers  of  the  law  and  law-workers,  calling  back  the  people 
from  baptism,  faith,  the  promises  of  Christ,  to  the  law  and 
works,  turning  grace  into  the  law,  and  the  law  into  grace. 

Who  would  ever  believe  that  these  things  could  so  easily  be 
confounded  and  mingled  together  ?  There  is  no  man  so  insen- 
sible, which  doth  not  perceive  this  distinction  of  the  law  and 
grace  to  be  most  plain  and  manifest.  For  the  very  nature  and 
signification  of  the  words  maketh  this  distinction  and  difference. 
For  who  understandeth  not  that  these  words,  law  and  grace,  do 
differ  in  name  and  signification  ?  Wherefore  it  is  a  monstrous 
thing  that,  this  distinction  being  so  plain,  the  adversaries  should 
be  so  devilish  and  perverse,  as  to  mingle  together  the  law  and 
grace,  and  to  transform  Christ  into  Moses.  Therefore  I  often- 
times say,  that  this  doctrine  of  faith  is  very  plain,  and  that  every 
;aan  may  easily  understand  this  distinction  of  the  law  and  grace, 


VEK.  17.]  EPISTLE   TO  THE   GALATIANS.  247 

as  touching  the  words,  but  as  touching  the  use  and  practice,  it  is 
very  hard. 

The  pope  and  his  school-doctors  do  plainly  confess,  that  the 
law  and  grace  are  diverse  and  distinct  things,  and  yet,  when 
they  come  to  the  use  and  practice  thereof,  they  teach  clean  con- 
trary. Faith  in  Christ,  say  they,  whether  it  be  gotten  by  the 
strength,  operation  and  qualities  of  nature,  or  whether  it  be  faith 
infused  and  poured  into  us  of  God,  yet  is  it  but  a  dead  faith  if 
charity  be  not  joined  therewith.  Where  is  now  the  distinction 
and  difference  of  the  law  and  grace  ?  Indeed,  they  do  distinguish 
them  in  name,  but  in  eflect  they  call  them  charity.  Thus  do  all 
they  which  do  straitly  require  the  observation  of  the  law,  and 
attribute  justification  to  the  law  and  works.  Wherefore,  whoso- 
ever doth  not  perfectly  understand  the  article  of  justification, 
must  needs  confound  and  mingle  the  law  and  grace  together. 

Let  every  man  therefore  diligently  learn,  above  all  things,  to 
put  a  difference  between  the  law  and  grace  in  deed  and  in  prac- 
tice :  not  in  words  only,  as  the  pope  and  the  fantastical  Anabap- 
tists do :  who,  as  touching  the  words,  do  confess  that  they  are 
two  distinct  things :  but  in  very  deed  (as  I  have  said)  they  con- 
found and  mingle  them  together,  for  they  will  not  grant  that 
faith  justifieth  without  works.  If  this  be  true,  then  Christ  pro- 
fiteth  me  nothing.  For  though  my  faith  be  never  so  perfect, 
yet  after  their  opinion,  if  this  faith  be  without  charity,  I  am  not 
justified.  And  thus  Christ  apprehended  by  faith  is  not  a  justifier, 
grace  profiteth  nothing,  neither  can  faith  be  true  faith  without 
charity. 

With  this  doctrine  these  lying  spirits  and  sects  of  perdition  do 
darken  and  deface  the  benefit  of  Christ  at  this  day :  they  take 
away  from  him  the  glory  of  a  justifier,  and  make  him  a  minister 
of  sin.  They  are  in  all  things  like  to  the  false  apostles.  For 
even  as  they  throughout  all  the  churches  did  require  circumcision 
and  the  observation  of  the  law  besides  faith  in  Christ,  insomuch 
that,  without  circumcision  and  the  keeping  of  the  law,  they 
denied  the  justification  of  faith,  ("for  except  ye  be  circumcised," 
said  they,  "  after  the  law  of  Moses,  ye  cannot  be  saved  ;")  even 
so  at  this  day,  these  strait  exactors  of  the  law,  besides  the  right- 
eousness of  faith,  do  require  the  keeping  of  the  commandments 
of  God,  according  to  that  saying :  "Do  this  and  thou  shall  live." 
Also,  "  If  thou  wilt  enter  into  life,  keep  the  commandments." 
Luke  X.  28.  Matt.  xix.  17.  Wherefore  there  is  not  one  among 
them,  be  he  never  so  wise,  that  understandeth  the  difference 
between  the  law  and  grace. 

But  we  put  a  difference,  and  say  that  we  do  not  here  dispute 
whether  we  ought  to  do  good  works :  whether  the  law  be  good, 
holy  and  just :  whether  it  ought  to  be  kept  or  no  ?  for  this  is 
another  manner  of  question.     But  our  questioii  is  concerning 


248  COMMEiNTARY   OM   ST.  PAUL's  [chap.  IT. 

justification,  and  whether  the  law  do  justify  or  no  ?  This  the 
adversaries  will  not  hear;  they  will  not  answer  to  this  question, 
nor  make  any  distinction  as  we  do ;  but  only  cry  out,  tiiat  good 
works  ought  to  be  done,  that  the  law  ought  to  be  observed.  We 
know  that  well  enough.  But  because  these  are  divers  distinct 
matters,  we  will  not  suffer  them  to  be  mingled  together.  That 
good  works  ought  to  be  done,  we  will  hereafter  declare  them 
when  time  shall  serve.  But  since  we  are  now  on  the  matter  of 
justification,  we  set  aside  here  all  good  works,  for  the  which  the 
adversaries  do  so  earnestly  strive,  ascribing  unto  them  wholly 
the  office  of  justifying:  which  is  to  take  from  Christ  his  glory, 
and  to  ascribe  the  same  unto  works. 

Wherefore  this  is  a  strong  argument,  which  I  have  oftentimes 
used  to  my  great  comfort :  "  If  then,  while  we  seek  to  be  made 
righteous  by  Christ,"  &c.  As  though  Paul  should  say ;  if  we, 
being  justified  by  Christ,  are  counted  yet  as  not  justified  and 
righteous,  but  as  sinners  which  are  yet  to  be  justified  by  the  law, 
then  may  we  not  seek  justification  in  Christ,  but  in  the  law.  But 
if  justification  cometh  by  the  laAV,  then  cometh  it  not  by  grace. 
Now  if  justification  cometh  not  by  grace,  but  by  the  law,  what 
hath  Christ  done  and  wrought  by  his  death,  by  his  preaching, 
by  his  victory  which  he  hath  obtained  over  the  law,  sin,  and 
death,  and  by  sending  the  Holy  Ghost?  We  must  conclude, 
therefore,  that  either  we  are  justified  by  Christ,  or  else  that  we 
are  made  sinners,  culpable  and  guilty  through  him.  But  if  the 
law  do  justify,  then  can  it  not  be  avoided,  but  needs  it  must 
follow,  that  we  are  made  sinners  through  Christ,  and  so  Christ 
is  a  minister  of  sin.  The  case  standing  thus,  let  us  then  set 
down  this  proposition;  every  one  that  believeth  in  the  Lord 
Jesus  Christ  is  a  sinner,  and  is  guilty  of  eternal  death,  and  if 
he  fly  not  "unto  the  law,  doing  the  works  thereof,  he  shall  not  be 
saved. 

The  Holy  Scripture,  especially  the  New  Testament,  niaketh 
often  mention  of  faith  in  Christ,  and  highly  advanceth  the 
same;  which  saith,  "that  whosoever  believeth  in  him  is  saved, 
perisheth  not,  is  not  judged,  is  not  confounded,  hath  eternal 
life,"  &c.  John  iii.  16.  John  v.  24.  But  contrariwise  they  say,  he 
mat  believeth  in  him  is  condemned,  &c.,  because  he  hath  faith 
vvithout  works,  which  doth  condemn.  Thus  do  they  pervert  all 
things,  making  of  Christ  a  destroyer  and  a  murderer,  and  of 
Moses  a  saviour.  And  is  not  this  a  horrible  blasphemy,  so  to 
teach,  that  by  doing  good  works  thou  shalt  be  made  worthy  of 
eternal  life ;  but  by  believing  in  Christ  thou  shalt  be  made  cul- 
pable and  guilty  of  eternal  death  !  That  the  law  being  kept  and 
accomplished  saveth,  and  faith  in  Christ  condemneth .'' 

The  selfsame  words,  I  grant,  the  adversaries  do  not  use :  but 
m  very  deed,  such  is  their  doctrine.     For  faiih  infused,  say  they. 


VER.  17.]  EPISTLE   TO   THE   GALATIANS.  249 

which  properly  they  call  faith  in  Christ,  doth  not  make  us  free 
from  sin,  but  that  faith  which  is  furnished  with  charity.  Hereof 
it  followeth,  that  faith  in  Christ,  without  the  law,  saveth  us  not. 
This  is  plainly  to  affirm,  that  Christ  leaveth  us  in  our  sins,  and 
in  the  wrath  of  God,  and  maketh  us  guilty  of  eternal  death.  On 
the  other  side,  if  thou  keep  the  law,  and  do  the  works  thereof, 
then  faith  justifieth  thee,  because  it  hath  works,  without  the 
which  faith  availeth  nothing.  Therefore,  works  justify,  and  hot 
faith.  0  horrible  impiety !  What  pernicious  and  cursed  doc- 
trine is  this  ? 

Paul,  therefore,  groundeth  his  argument  upon  an  impossibility 
and  a  sufficient  division.  If  we  being  justified  in  Christ,  are  yet 
found  sinners,  and  cannot  be  justified  but  by  another  mean  than 
Christ,  that  is,  to  wit,  by  the  law,  then  cannot  Christ  justify  us, 
but  he  only  accuseth  and  condemneth  us ;  and  so  consequently 
it  followeth,  that  Christ  died  in  vain,  and  these  with  other  like 
places  are  false.  "  Behold  the  Lamb  of  God  that  taketh  away 
the  sins  of  the  world."  Also,  "  He  that  believeth  in  him  hath 
everlasting  life."  John  i.  29;  iii.  16.  Yea,  the  whole  Scripture 
is  false,  which  beareth  witness  that  Christ  is  the  justifier  and 
saviour  of  the  world.  For  if  we  be  found  sinners  after  that  we 
be  justified  by  Christ,  it  followeth  of  necessity,  that  they  which 
fulfil  the  law  are  justified  without  Christ.  If  this  be  true,  then 
are  we  either  Turks,  or  Jews,  or  Tartarians,  professing  the  name 
and  word  of  God  in  outward  show,  but  in  deed  and  verity  utterly 
denying  Christ  and  his  word.  It  is  great  impiety,  therefore,  to 
affirm  that  faith,  except  it  be  formed  with  charity,  justifieth  not. 
But  if  the  adversaries  will  needs  defend  this  doctrine,  why  do 
they  not  then  reject  faith  in  Christ  altogether :  especially  seeing 
they  make  nothing  else  of  it  but  a  vain  quality  in  the  soul,  which 
without  charity  availeth  nothing  ?  Why  do  they  not  say  in 
plain  words,  that  works  do  justify  and  not  faith  ?  Yea,  why  do 
they  not  generally  deny  not  only  Paul,  but  also  the  whole  gospel; 
as  in  very  deed  they  do,  which  attribute  righteousness  to  works, 
and  not  to  faith  alone?  For  if  faith  and  works  together  do 
justify,  then  is  the  disputation  of  Paul  altogether  false,  which 
plainly  pronounceth,  "that  a  man  is  not  justified  by  the  deeds 
of  the  law,  but  by  faith  alone  in  Jesus  Christ." 

Verse  1 7.     Is  Christ  therefore  the  minister  of  sin  ? 

This  is  a  kind  of  speech  used  of  the  Hebrews,  which  Paul  (in 
2  Cor.  iii.)  doth  also  use :  where  he  most  divinely  and  plainly 
speaketh  of  these  two  ministers :  to  wit,  of  the  letter  and  the 
spirit  of  the  law  and  grace,  or  of  death  and  life.  And  he  saith, 
"  That  Moses  the  minister  of  the  law,  hath  the  minister  of  sin," 
as  he  calleth  it,  "  of  v/rath,  death,  and  condemnation."  For  Paul 
is  wont  to  give  reproachful  names  unto  the  law,  and  amongst  all 
^2 


250  COMMENTARY  ON  ST.   PAUL's  [chAP.  II. 

the  apostles  he  only  useth  this  manner  of  speech  :  the  other  do 
not  so  speak.  And  very  necessary  it  is,  that  such  as  are  studious 
of  the  Holy  Scripture  should  understand  this  manner  of  speech 
used  by  the  apostle.  • 

Now  a  minister  of  sin  is  nothing  else  but  a  lawgiver,  or  a 
schoolmaster  of  the  law,  which  teacheth  good  works  and  charity, 
and  that  a  man  must  suffer  the  cross  and  afflictions,  and  follow 
the  example  of  Christ  and  of  the  saints.  He  that  teacheth  and 
requireth  this,  is  a  minister  of  the  law,  of  sin,  wrath  and  of 
death  :  for  by  this  doctrine  he  doth  nothing  else  but  terrify  and 
afflict  men's  consciences,  and  shut  them  under  sin.  For  it  is  im- 
possible for  the  nature  of  man  to  accomplish  the  law :  yea,  in 
those  that  are  justified  and  have  the  Holy  Ghost,  the  law  of  the 
members  fighteth  against  the  law  of  the  mind.  Rom.  vii.  23. 
What  will  it  not  then  do  in  the  wicked  which  have  not  the  Holy 
Ghost?  Wherefore,  he  that  teacheth  that  righteousness  cometh  by 
the  law,  doth  not  understand  what  he  saith  or  what  he  affirmeth, 
and  much  less  doth  he  keep  the  law,  but  rather  he  deceiveth 
himself  and  others,  and  layeth  upon  them  such  a  burden  as  they 
are  not  able  to  bear,  requiring  and  teaching  impossible  things, 
and  at  the  last  he  bringeth  himself  and  his  disciples  unto  despe- 
ration. 

The  right  use  and  end  therefore  of  the  law  is,  to  accuse  and 
condemn  as  guilty  such  as  live  in  security,  that  they  may  see 
themselves  to  be  in  danger  of  sin,  wrath,  and  death  eternal,  that 
so  they  may  be  terrified  and  brought  even  to  the  brink  of  des- 
peration, trembling  and  quaking  at  the  falling  of  a  leaf;  and  in 
that  they  are  such,  they  are  under  the  law.  For  the  law  re- 
quireth perfect  obedience  unto  God,  and  condemneth  all  those 
that  do  not  accomplish  the  same.  Now,  it  is  certain,  that  there 
is  no  man  living  which  is  able  to  perform  this  obedience :  which 
notwithstanding  God  straitly  requireth  of  us.  The  law  there- 
fore, justifieth  not,  but  condemneth,  according  to  that  saying, 
"  Cursed  is  he  that  abideth  not  in  all  things  that  are  written  in 
this  book."  Deut.  xxvii.  26.  Gal.  iii.  10.  Therefore  he  that 
teacheth  the  law  is  the  minister  of  the  law. 

Wherefore,  it  is  not  without  good  cause,  that  Paul  (in  2  Cor.  iii.) 
calleth  the  minister  of  the  law,  the  minister  of  sin :  for  the  law 
showeth  and  uttereth  sin,  which  without  the  law  is  dead.  Now 
the  knowledge  of  sin  (I  speak  not  here  of  that  speculative  know- 
ledge of  hypocrites,  but  of  a  true  knowledge,  by  the  which  we 
see  the  wrath  of  God  against  sin,  and  feel  a  true  taste  of  death) 
terrifieth  the  heart,  driveth  down  to  desperation,  killeth  and  de- 
stroyeth.  Rom.  vii.  Wherefore  these  schoolmasters  of  the  law 
and  works  are  called  in  the  Scripture  oppressors  and  tyrants.  For 
as  the  taskmasters  in  Egypt  did  oppress  the  children  of  Israel 
(Exod.  V.)  with  corporal  servitude,  so  do  these  lawgivers  and 


VER.  n,]  EPISTLE   TO  THE    GALATIANS.  251 

taskmasters  drive  men  into  spiritual  and  most  miserable  bondage 
of  soul,  and  at  length  bring  them  to  desperation  and  utter  de- 
struction. These  do  neither  know  themselves  nor  the  force  of 
the  law ;  neither  is  it  possible  for  them  to  have  quietness  and 
peace  of  conscience  in  great  and  inward  terrors,  and  in  the  agony 
of  death,  yea,  though  they  have  observed  the  law,  loved  their 
neighbours,  done  many  good  works,  and  suffered  great  afflic- 
tions ;  for  the  law  always  terrifieth  and  accuseth,  saying,  thou 
never  didst  accomplish  all  that  is  commanded  in  the  law ;  but 
accursed  is  he  that  hath  not  done  all  things  contained  therein. 
Wherefore  these  terrors  remain  still  in  the  conscience,  and  in- 
crease more  and  more.  And  if  such  schoolmasters  of  the  law 
be  not  raised  up  by  faith  and  the  righteousness  of  Christ,  they 
are  driven  down  headlong  to  desperation. 

This  also  was  notably  figured  when  the  law  was  given,  as  we 
may  see  in  the  19th  and  20th  of  Exodus.  Moses  brought  the 
people  out  of  the  tents  to  meet  with  the  Lord,  that  they  might 
hear  him  speak  unto  them  out  of  the  dark  cloud.  Then  the 
people  being  astonished  and  trembling  for  fear,  fled  back,  (which 
a  little  before  had  promised  to  do  all  that  God  had  commanded,) 
and  standing  aloof,  off,  said  unto  Moses  :  "  Who  can  abide  to 
see  the  fire,  and  to  hear  the  thunderings  and  noise  of  the  trumpet? 
Talk  thou  with  us,  and  we  will  hear  thee  :  but  let  not  God  talk 
with  us,  lest  we  die."  So  the  proper  office  of  the  law  is  to  lead 
us  out  of  our  tents  and  tabernacles,  that  is  to  say,  from  the  quiet- 
ness and  security  wherein  we  dwell,  and  from  trusting  in  our- 
selves, and  to  bring  us  before  the  presence  of  God,  to  reveal  his 
wrath  unto  us,  and  to  set  before  us  our  sins.  Here  the  con- 
science feeleth  that  it  hath  not  satisfied  the  law,  neither  is  it  able 
.  to  satisfy  it,  nor  to  bear  the  wrath  of  God,  which  the  law  re- 
:  vealeth  when  it  bringeth  us  forth  after  this  manner  before  the 
presence  of  God ;  that  is  to  say,  when  it  feareth  us,  accuseth  us, 
and  setteth  before  us  our  sins.  Here  it  is  impossible  that  we 
should  be  able  to  stand  :  and  therefore,  being  thoroughly  afraid, 
we  fly,  and  we  cry  out  with  the  children  of  Israel,  "  We  shall 
die,  we  shall  die :  let  not  the  Lord  speak  unto  us,  but  speak  thou 
unto  us,"  &c. 

He  then  which  teacheth  that  faith  in  Christ  justifieth  not  with- 
out the  observation  of  the  law,  maketh  Christ  a  minister  of  sin, 
that  is  to  say,  a  schoolmaster  of  the  law,  which  teacheth  the 
selfsame  doctrine  that  Moses  did.  By  this  means  Christ  is  no 
saviour,  no  giver  of  grace,  but  a  cruel  tyrant,  who  requireth  such 
things  (as  Moses  did)  which  no  man  is  able  to  perform.  See 
how  all  the  merit-mongers  do  take  Christ  to  be  but  a  new  law- 
giver, and  the  gospel  to  be  nothing  else  but  a  certain  book  which 
containeth  new  laws  concerning  works,  as  the  Turks  dream  of 
their  Alcoran.     But  as  touching  laws  there  is  enough  in  Moses 


253  COMMENTARY  ON  ST.  PAUL'S  [chAP.  II 

The  gospel  then  is  a  preaching  of  Christ,  which  forgiveth  sins, 
giveth  grace,  justifieth  and  saveth  sinners.  Now,  whereas  there 
are  commandments  fMmd  in  the  gospel,  they  are  not  the  gospel, 
but  expositions  of  the  law,  and  matters  depending  upon  the 
gospel. 

To  conclude,  if  the  law  be  the  ministry  of  sin,  then  it  is  also 
the  ministry  of  wrath  and  of  death.     For  as  the  law  revealeth 
sin,  so  doth  it  terrify  a  man,  it  showeth  unto  him  his  sin  and  the 
wrath  of  God,  and  striketh  into  him  a  terror  of  death  and  dam- 
nation.   For  this  the  conscience  by-and-by  gathereth :  thou  hast 
not  kept  the  commandments  of  God,  therefore  is  God  angry  with 
thee.     If  he  be  angry  with  thee,  he  will  destroy  and  condemn 
thee  for  ever.     And  it  thinketh  this  to  be  an  infallible  conse 
quence  :  I  have  sinned,  therefore  I  must  die.     And  so  it  follow 
eth,  that  the  ministry  of  sin  is  the  ministry  of  wrath  and  con 
demnation.     For  after  that  sin  is  revealed,  by-and-by  ensueth 
the  wrath  of  God,  death,  and  damnation.    And  hereof  it  cometh, 
that  many  which  are  not  able  to  bear  the  judgment  and  wrath  of 
God,  which  the  law  setteth  before  their  eyes,  do  kill,  hang,  or 
drown  themselves. 

Verse  17.     God  forbid. 

As  though  he  would  say,  Christ  is  not  the  minister  of  sin,  bul 
the  giver  of  righteousness  and  eternal  life.  Wherefore  Paul 
separateth  Moses  far  from  Christ.  Let  Moses  then  tarry  on  the 
earth  ;  let  him  be  the  schoolmaster  of  the  letter,  and  exactor  of 
the  law:  let  him  torment  and  crucify  sinners.  But  the  believers, 
saith  Paul,  have  another  schoolmaster  in  their  conscience :  not 
Moses,  but  Christ,  which  hath  abolished  the  law  and  sin,  hath 
overcome  the  wrath  of  God,  and  destroyed  death.  He  biddeth 
us  that  labour  and  are  oppressed  with  all  manner  of  calamities, 
to  come  unto  him.  Therefore  when  ye  fly  unto  him,  Moses  with 
his  law  vanishes  away,  (Deut.  xxxiii.  4,)  so  that  his  sepulchre 
can  nowhere  be  seen,  sin  and  death  can  hurt  us  no  more.  For 
Christ  our  instructor  is  Lord  over  the  law,  sin,  and  death ;  so 
that  they  which  believe  in  him  are  delivered  from  the  same.  It 
is  therefore  the  proper  office  of  Christ  to  deliver  from  sin  and 
death  ;  and  this  Paul  teacheth  and  repeateth  everywhere. 

We  are  condemned  and  killed  by  the  law,  but  by  Christ  we 
are  justified  and  restored  to  life.  The  law  astonisheth  us,  and 
driveth  us  from  God :  but  Christ  reconcileth  us  to  God,  and 
maketh  for  us  an  entrance,  that  we  may  boldly  come  unto  him. 
"  For  he  is  the  Lamb  of  God,  that  hath  taken  away  the  sins  of 
the  world."  Now,  if  the  sin  of  the  world  be  taken  away,  then 
is  it  taken  away  from  me  also,  which  do  believe  in  him.  If  sin 
be  taken  away,  then  is  the  wrath  of  God,  death,  and  damnation 
taken  away  also.     And  in  the  place  of  sin  succeedeth  righteous- 


VER.  18.]  EPISTLE   TO  THE   GALATIANS.  253 

ness ;  in  the  place  of  wrath,  reconciUation  and  grace ;  in  the 
place  of  death,  life ;  and  in  the  place  of  damnation,  salvation. 
Let  us  learn  to  practise  this  distinction,  not  in  words  only,  but 
in  life  and  lively  experience,  and  with  an  inward  feeUng.  For 
where  Christ  is,  there  must  needs  be  joy  of  heart  and  peace  of 
conscience :  for  Christ  is  our  reconciliation,  righteousness,  peace, 
life,  and  salvation.  Briefly,  whatsoever  the  poor  afflicted  con- 
science desireth,  it  findeth  in  Christ  abundantly.  Now  Paul 
goeth  about  to  amplify  this  argument,  and  to  persuade  as  fol- 
io weth. 

Verse  18.     For  if  I  build  again  the  things  that  I  have  de- 
stroyed, I  make  myself  a  trespasser. 

As  if  he  should  say:  I  have  not  preached  to  this  end,  that  I 
might  build  again  those  things  which  I  once  destroyed.  For  if  I 
should  do  so,  I  should  not  only  labour  in  vain,  but  should  make 
myself  als»  a  transgressor,  and  overthrow  all  together,  as  the 
false  apostles  do;  that  is  to  say,  of  grace,  and  of  Christ,  I  should 
again  make  the  law  and  Moses :  and  contrariwise,  of  the  law 
and  Moses,  I  should  make  grace  and  Christ.  Now,  by  the 
ministry  of  the  gospel,  I  have  abolished  sin,  heaviness  of  heart, 
wrath  and  death.  For  thus  have  I  taught :  Thy  conscience,  0 
man,  is  subject  to  the  law,  sin,  and  death,  from  which  thou 
canst  not  be  delivered  either  by  men  or  angels.  But  now  cometh 
the  gospel,  and  preacheth  unto  thee  remission  of  sin  by  Jesus 
Christ,  who  hath  abolished  the  law,  and  hath  destroyed  sin  and 
death:  believe  in  him;  so  shalt  thou  be  delivered  from  the  curse 
of  the  law,  and  from  the  tyranny  of  sin  and  death :  thou  shalt 
become  righteous,  and  have  eternal  life. 

Behold  how  I  have  destroyed  the  law,  by  the  preaching  of  the 
gospel,  to  the  end  that  it  should  not  reign  in  the  conscience  any 
more.  For  when  the  new  guest  Christ  Jesus  cometh  into  the 
new  house,  there  to  dwell  alone,  Moses  the  old  inhabiter  must 
give  place  unto  him,  and  depart  some  whither  else.  Also  where 
Christ  the  new  guest  is  come  to  dwell,  there  can  sin,  wrath,  and 
death  have  no  place :  but  there  now  dwelleth  mere  grace,  right- 
eousness, joy,  life,  true  affiance  and  trust  in  the  Father,  now 
pacified  and  reconciled  unto  us,  gracious,  long-suffering,  and  full 
of  mercy,  for  his  Son  Christ's  sake.  Should  I  then,  driving  out 
Christ,  and  destroying  his  Idngdom,  which  I  have  planted  through 
the  preaching  of  the  gospel,  now  build  up  again  the  law,  and  set 
up  the  khigdom  of  Moses  ?  Indeed  this  should  I  do,  if  I  should 
teach  circumcision  and  the  observation  of  the  law  to  be  neces- 
sary to  salvation,  as  the  false  apostles  do :  and  by  this  means,  in 
the  stead  of  righteousness  and  life,  I  should  restore  again  sin  and 
death.  For  the  law  doth  nothing  else  but  utter  sin,  procure 
God's  wrath,  kill  and  destroy. 

Y 


254  COMMENTARY  ON   ST.  PAUL's  [chAP.  II. 

What  are  the  Papists,  (I  pray  you,)  yea,  the  best  of  them  all, 
but  destroyers  of  the  kingdom  of  Christ,  and  builders  up  of  the 
kingdom  of  the  devil  and  of  sin,  of  wrath  and  eternal  death  ? 
Yea,  they  destroy  the  church,  which  is  God's  building,  not  by 
the  law  of  Moses,  as  did  the  false  apostles,  but  by  men's  tradi- 
tions and  doctrines  of  devils.  And  even  so  the  fantastical  heads 
which  are  at  this  day,  and  shall  come  after  us,  do  destroy  and 
shall  destroy  those  things  which  we  have  built ;  do  build,  and 
shall  build  up  again  those  things  which  we  have  destroyed. 

But  we  by  the  grace  of  Christ  holding  the  article  of  justifica- 
tion, do  assuredly  know  that  we  are  justified  and  reputed  right- 
eous before  God  by  faith  only  in  Christ.  Therefore  we  do  not 
mingle  the  law  and  grace,  faith  and  works  together :  but  we 
separate  them  far  asunder.  And  this  distinction  or  difference 
between  the  law  and  grace,  let  every  true  Christian  mark  dili- 
gently, and  let  him  suffer  the  same  to  take  place,  not  in  letters 
and  syllables,  but  in  practice  and  inward  experien(?e :  so  that 
when  he  heareth  that  good  works  ought  to  be  done,  and  that  the 
example  of  Christ  is  to  be  followed,  he  may  be  able  to  judge 
rightly,  and  say.  Well,  all  these  things  will  I  gladly  do.  What 
then  followetli  ?  Thou  shalt  then  be  saved  and  obtain  everlast- 
ing life.  Nay,  not  so.  I  grant  indeed,  that  I  ought  to  do  good 
works,  patiei\tly  to  suffer  troubles  and  afflictions,  and  to  shed  my 
blood  also,  if  need  be,  for  Christ's  cause  :  but  yet  am  I  not  justi- 
fied, neither  do  I  obtain  salvation  thereby. 

We  must  not  therefore  draw  good  works  into  the  article  of 
justification  as  the  monks  have  done,  which  say,  that  not  only 
good  works,  but  also  the  punishment  and  torments  which  male- 
factors suffer  for  their  wicked  deeds  do  deserve  everlasting  life. 
For  thus  they  comfort  them,  when  they  are  brought  to  the  gal- 
lows, or  place  of  execution :  thou  must  suffer  willingly  and  pa- 
tiently this  shameful  death :  which  if  thou  do,  thou  shalt  deserve 
remission  of  thy  sins  and  everlasting  life.  What  a  horrible  thing 
is  this,  that  a  wretched  thief,  a  murderer,  a  robber,  should  be  so 
miserably  seduced  in  that  extreme  anguish  and  distress,  that  even 
at  the  very  point  of  death,  when  he  is  now  ready  to  be  hanged, 
or  to  have  his  head  cut  off,  he  should  refuse  the  gospel  and  sweet 
promises  in  Christ,  which  are  only  able  to  bring  comfort  and  sal- 
vation, and  should  be  commanded  to  hope  for  pardon  of  his  sins, 
if  he  willingly  and  patiently  endure  this  opprobrious  death 
which  he  suffereth  for  his  mischievous  deeds  ?  What  is  this  else 
but  to  heap  upon  him  which  is  already  most  miserably  afflicted, 
extreme  perdition  and  destruction,  and  through  a  false  conscience 
m  his  own  death,  to  show  him  the  ready  way  to  hell  ? 

Hereby  these  hypocrites  do  plainly  declare,  that  they  neither 
teach  nor  understand  one  letter  or  syllable  concerning  grace,  the 
gospel,  or  Christ.     They  retain  only  in  outward  showt  the  name 


VER.  18.J  EPISTLE    TO    THE    GALATIANS.  255 

of  the  gospel  and  of  Christ,  that  they  may  beguile  the  hearts  of 
the  people.  Notwithstanding  they  denying  and  rejecting  Christ 
indeed,  do  attribute  more  to  the  traditions  of  men,  than  to  the 
gospel  of  Christ.  Which  thing  to  be  true,  so  many  kinds  of  false 
worships,  so  many  rehgious  orders,  so  many  ceremonies,  and  so 
many  will-workers  do  plainly  witness :  all  which  things  were 
instituted  as  available  to  deserve  grace,  righteousness,  and  ever- 
lasting life.  In  their  confessions  they  make  no  mention  of  faith 
or  the  merit  of  Christ,  but  they  teacli  and  set  forth  the  satisfac- 
tions and  merits  of  men,  as  it  may  plainly  appear  in  this  form 
of  absolution  (I  speak  nothing  here  of  other  matters)  which  the 
monks  used  among  themselves,  yea,  and  such  as  would  be 
counted  more  devout  and  more  religious  than  others :  which  I 
think  good  here  to  set  down,  that  our  posterity  may  see  how 
great  and  how  horrible  the  kingdom  of  the  pope  is. 

THE    FORM    OF    A    MONKISH    ABSOLUTION. 

God  forgive  thee,  my  brother.  The  merit  of  the  passion  of 
our  Lord  Jesus  Christ,  and  of  blessed  S.  Mary,  always  a  vir- 
gin, and  of  all  the  saints  :  the  merit  of  thine  order,  the  strait- 
ness  of  thy  religion,  the  humility  of  thy  confession,  the  con- 
trition  of  thy  heart,  the  good  works  which  thou  hast  done  and 
shall  do  for  the  love  of  our  Lord  Jesus  Christ,  be  unto  thee 
available  for  the  remissioji  of  thy  sins,  the  increase  of  desert 
and  grace,  and  the  reward  of  everlasting  life.     Amen, 

Ye  hear  the  merit  of  Christ  mentioned  in  these  words :  but  if 
ye  weigh  them  well,  ye  shall  perceive  that  Christ  is  there  alto- 
gether unprofitable,  and  that  the  glory  and  name  of  a  justifier 
and  saviour  is  quite  taken  from  him,  and  given  to  monkish  merits. 
Is  not  this  to  take  the  name  of  God  in  vain  ?  Is  not  this  to  con- 
fess Christ  in  words,  and  in  very  deed  to  deny  his  power,  and 
blaspheme  his  name  ?  I  myself  also  was  once  entangled  with 
this  error :  I  thought  Christ  to  be  a  judge,  (although  I  confessed 
with  my  mouth  that  he  suffered  and  died  for  man's  redemption,) 
and  ought  to  be  pacified  by  the  observation  of  my  rule  and 
order.  Therefore,  when  I  prayed,  or  when  I  said  mass,  I  used 
to  add  this  in  the  end :  0  Lord  Jesus,  I  come  unto  thee,  and  I 
pray  thee  that  these  burdens  and  this  straitness  of  my  rule  and 
religion  may  be  a  full  recompence  for  all  my  sins.  But  now  I 
give  thanks  unto  God  the  Father  of  all  mercies,  which  hath 
called  me  out  of  darkness  unto  the  light  of  his  glorious  gospel, 
and  hath  given  unto  me  plentiful  knowledge  of  Christ  Jesus  my 
Lord :  for  whose  sake  I  count  all  things  to  be  but  loss,  yea,  I 
esteem  them  but  as  dung,  that  I  may  gain  Christ,  and  that  I  may 
be  found  in  him,  not  having  mine  own  righteousness  out  of  the 
rule  of  Augustine,  but  that  righteousness  which  cometh  by  faith 


256  COMMENTARY  ON  ST.  PAUL's  [chap.  II. 

in  Christ :  unto  whom,  with  the  Father  and  the  Holy  Ghost,  be 
praise  and  glory,  world  without  end.     Amen. 

We  conclude  tlierefore  with  Paul,  "  that  we  are  justified  by 
faith  only  in  Christ,  without  the  law."  Now  after  that  a  man  is 
once  justified,  and  possesseth  Christ  by  faith,  and  knoweth  that 
he  is  his  righteousness  and  life,  doubtless  he  will  not  be  idle,  but 
as  a  good  tree  he  will  bring  forth  good  fruits.  For  the  believing 
man  hath  the  Holy  Ghost,  and  where  the  Holy  Ghost  dwelleth, 
he  will  not  suffer  a  man  to  be  idle,  but  stirreth  him  up  to  all  ex- 
ercises of  piety  and  godliness,  and  of  true  religion,  to  the  love 
of  God,  to  the  patient  suflering  of  afllictions,  to  prayer,  to  thanks- 
giving, to  the  exercise  of  charity  towards  all  men. 

Hitherto  we  have  handled  the  first  argument,  wherein  Paul 
eontendeth  that  cither  we  cannot  be  justified  by  the  law,  or  else 
that  Christ  must  needs  be  the  minister  of  sin.  But  this  is  im- 
possible :  wherefore  we  conclude,  that  justification  cometh  not 
by  the  law.  Of  this  place  we  have  largely  entreated,  as  it  is  well 
worthy,  and  yet  can  it  not  be  taught  and  beaten  into  men's  heads 
sufiiciently. 

Verse  19.     For  I  through  the  law  am  dead  to  the  laiv,  that  I 
might  live  unto  God. 

These  are  marvellous  words,  and  unknown  kinds  of  speech, 
which  man's  reason  can  in  nowise  understand.  And  although 
they  are  but  few,  yet  they  are  uttered  with  great  zeal  and  vehe- 
mency  of  spirit,  and  as  it  were  in  great  displeasure.  As  if  he 
should  say,  why  do  ye  boast  so  much  of  the  law  ?  Whereof,  in 
this  case,  I  will  be  ignorant.  But  if  ye  will  needs  have  the  law, 
I  also,  have  the  law.  Wherefore,  as  though  he  were  moved 
through  indignation  of  the  Holy  Ghost,  he  calleth  grace  itself  the 
law,  gi'-'ing  a  new  name  to  the  effect  and  working  of  grace,  in 
contempt  of  the  law  of  Moses  and  the  false  apostles,  which  con- 
tended that  the  law  was  necessary  to  justification :  and  so  he 
setteth  the  law  against  the  law.  And  this  is  a  sweet  kind  of 
speech,  and  full  of  consolation,  when  in  the  Scriptures,  and  spe- 
cially in  Paul,  the  law  is  set  against  the  law,  sin  against  sin, 
death  against  death,  captivity  against  captivity,  hell  against  hell, 
the  altar  against  the  altar,  the  lamb  against  the  lamb,  the  pass- 
over  against  the  passover. 

In  the  eighth  to  the  Romans  it  is  said,  "  For  sin  he  con- 
demned sin."  Ps.  Ixviii.  Eph.  iv. :  "  He  hath  led  captivity  cap- 
tive." Hos.  xiii. :  "  0  death,  I  will  be  thy  death  :  0  hell,  I  will 
be  thy  destruction."  So  he  saith  here,  that  through  the  law  he 
is  dead  to  the  law.  As  if  he  said  :  the  law  of  Moses  accuseth 
and  condemneth  me  :  but  against  that  accusing  and  condemning 
law,  I  have  another  law,  which  is  grace  and  liberty.  James  i.  25. 
This  law  accuseth  the  accusing  law,  and  condemneth  the  con- 


VER.  19.]  EPISTLE   TO   THE   GALATIANS.  257 

demning  law.  So  death  killed  death  ;  but  this  killing  death  is  hfe 
itself.  But  it  is  called  the  death  of  death,  by  a  vehement  indig- 
nation of  spirit  against  death.  So  righteousness  taketh  the  name 
of  sin,  because  it  condemneth  sin,  and  this  condemning  of  sin  is 
true  righteousness. 

And  here  Paul  seemeth  to  be  a  heretic ;  yea,  of  all  heretics 
the  greatest,  and  his  heresy  is  strange  and  monstrous.  For  he 
saith,  "  That  he  being  dead  to  the  law,  liveth  to  God."  The 
false  apostles  taught  this  doctrine :  Except  tliou  live  to  the  law, 
thou  art  dead  to  God  ;  that  is  to  say,  unless  thou  live  after  the 
law,  thou  art  dead  before  God.  But  Paul  saith  quite  contrary : 
"  Except  thou  be  dead  to  the  law,  thou  canst  not  live  to  God." 
The  doctrine  of  our  adversaries  at  this  day,  is  like  to  the  doctrine 
of  the  false  apostles  of  that  time.  If  thou  wilt  live  to  God,  say 
they,  live  to  the  law,  or  after  the  law.  But  contrariwise  we  say  : 
if  thou  wilt  live  to  God,  thou  must  be  utterly  dead  to  the  law. 
Man's  reason  and  wisdom  understandeth  not  this  doctrine  :  there- 
fore it  teacheth  always  the  contrary :  that  is,  if  thou  wilt  live 
unto  God,  thou  must  keep  the  law :  for  it  is  written,  "  Do  this 
and  thou  shalt  live."  And  this  is  a  special  principle  amongst  all 
the  popish  divines :  he  that  hveth  after  the  law,  liveth  unto  God. 
Paul  saith  the  contrary :  that  is,  we  cannot  live  unto  God, 
unless  we  be  thoroughly  dead  to  the  law.  Wherefore  we  must 
mount  up  to  this  heavenly  altitude,  that  we  may  be  assured  that 
we  are  far  above  the  law,  yea,  that  we  are  utterly  dead  unto  the 
law.  Now,  if  we  be  dead  unto  the  law,  then  hath  the  law  no 
power  over  us,  like  as  it  hath  no  power  over  Christ,  who  hath 
delivered  us  from  the  same,  that  we  might  live  unto  God.  All 
these  things  tend  to  this  end,  to  prove  that  we  are  not  justified 
by  the  law,  but  by  faith  only  in  Jesus  Christ. 

And  here  Paul  speaketh  not  of  the  ceremonial  law  only,  (as 
before  we  have  declared  more  at  large,)  but  of  the  whole  law, 
whether  it  be  ceremonial  or  moral,  which  to  a  Christian  is  utterly 
abrogated,  for  he  is  dead  unto  it :  not  that  the  law  is  utterly 
taken  away  ;  nay,  it  remaineth,  liveth,  and  reigneth  still  in  the 
wicked.  But  a  godly  man  is  dead  unto  the  law,  like  as  he  is 
dead  unto  sin,  the  devil,  death,  and  hell ;  which  notwithstanding 
do  still  remain,  and  the  world  with  all  the  wicked  shall  still 
abide  in  them.  Wherefore  when  the  Papist  understandeth  that 
the  ceremonial  law  only  is  abolished,  understand  thou,  that  Paul 
and  every  Christian  is  dead  to  the  law,  and  yet  the  whole  re- 
maineth still. 

As  for  example :  Christ  rising  from  death  is  free  from  the 
grave,  and  yet  the  grave  remaineth  still.  Peter  is  delivered  from 
the  prison,  the  sick  of  the  palsy  from  his  bed,  the  young  man 
from  his  coffin,  the  maiden  from  her  couch,  and  yet  the  prison, 
the  bed,  the  coffin,  the  couch,  do  remain  still.  Even  so  the  law 
33  Y  2 


#^868  COMMENTARY   ON  ST.  PAUL's  [chAP.  II. 

is  abolished  when  I  am  not  subject  unto  it,  the  law  is  dead  when 
I  am  dead  unto  it,  and  yet  it  remaineth  still.  But  because  I  am 
dead  unto  it  by  another  law,  therefore  it  is  dead  also  unto  me ; 
as  the  grave  of  Christ,  the  prison  of  Peter,  the  couch  of  the 
maiden,  &c.,  do  still  remain  :  and  yet  Christ  by  his  resurrection 
is  dead  unto  the  grave  ;  Peter  by  his  deliverance  is  freed  from 
the  prison;  and  the  maid  through  life  is  delivered  from  the  couch. 

Wherefore  these  words  :  "  I  am  dead  to  the  law,"  are  very 
effectual.  For  he  saith  not :  I  am  free  from  the  law  for  a  time, 
or  I  am  lord  over  the  law  :  but  simply  I  am  dead  to  the  law  ; 
that  is  to  say,  I  have  nothing  to  do  with  the  law.  Paul  could 
have  uttered  nothing  more  effectual  against  the  righteousness  of 
the  law,  than  to  say :  I  am  dead  to  the  law,  that  is,  I  care  no- 
thing at  all  for  the  law :  therefore  I  am  not  justified  by  it. 

Now,  to  die  to  the  law,  is,  not  to  be  bound  to  the  law,  but  to 
be  free  from  the  law,  and  not  to  know  it.  Therefore  let  him  that 
will  live  to  God,  endeavour  that  he  may  be  found  without  the 
law,  and  let  him  come  out  of  the  grave  with  Christ.  The  sol- 
diers were  astonished  when  Christ  was  risen  out  of  the  grave : 
and  they  also  which  saw  the  maiden  raised  up  from  death  to  life, 
were  amazed.  So  man's  reason  and  wisdom  is  astonished,  and 
becometh  foolish,  when  it  heareth  that  we  are  not  justified, 
except  we  be  dead  to  the  law :  for  it  is  not  able  to  reach  unto 
this  mystery.  But  we  know  that  when  we  apprehend  Christ  by 
faith  inwardly  in  conscience,  we  enter  into  a  certain  new  law, 
which  swalloweth  up  the  old  law  that  held  us  captive.  As  the 
grave  in  which  Christ  lay  dead,  after  that  he  was  risen  again, 
was  void  and  empty,  and  Christ  vanished  away :  so  when  I 
believe  in  Christ,  I  rise  again  with  him,  and  die  to  my  grave, 
that  is  to  say,  the  law,  which  held  me  captive  :  so  that  now  the 
law  is  void,  and  I  am  escaped  out  of  my  prison  and  grave,  that 
is  to  say,  the  law.  Wherefore  the  law  hath  no  right  to  accuse 
me,  or  to  hold  me  any  longer,  for  I  am  risen  again. 

It  is  necessary  that  men's  consciences  should  be  diligently 
instructed,  that  they  may  well  understand  the  difference  between 
the  righteousness  of  the  law  and  grace.  The  righteousness  of 
grace,  or  the  liberty  of  conscience,  doth  in  no  wise  pertain  to  the 
llesh.  For  the  flesh  may  not  be  at  liberty,  but  must  remain  in 
the  grave,  the  prison,  the  couch  :  it  must  be  in  subjection  to  the 
law,  and  exercised  by  the  Egyptians.  But  the  Christian  con- 
science must  be  dead  to  the  law,  that  is  to  say,  free  from  the 
law,  and  must  have  nothing  at  all  to  do  with  it.  It  is  good  to 
know  this :  for  it  helpeth  very  much  to  the  comforting  of  poor 
afliicted  consciences.  Wherefore,  when  you  see  a  man  terrified 
and  cast  down  with  the  sense  and  feeling  of  his  sin,  say  unto 
him :  Brother,  thou  dost  not  rightly  distinguish.  Thou  placest 
the  law  in  thy  conscience,  which  should  be  placed  in  the  flesh. 


TER.  18.]  EPISTLE  TO  THE   GALATIANS.  259 

Awake,  arise  up,  and  remember  that  thou  must  believe  in  Christ, 
the  conqueror  of  the  law  and  sin.  With  this  faith  thou  shalt 
mount  up  above  and  beyond  the  law,  into  that  heaven  of  grace 
where  is  no  law  nor  sin.  And  albeit  the  law  and  sin  do  still 
remain,  yet  they  pertain  nothing  to  thee :  for  thou  art  dead  to 
the  law  and  sin. 

This  is  easily  said,  but  blessed  is  he  which  knoweth  how  to 
lay  sure  hold  on  these  things  in  time  of  distress  :  that  is,  which 
can  say,  when  sin  overweigheth  him,  and  the  law  accuseth  him: 
what  is  this  to  me,  0  law,  that  thou  accusest  me,  and  sayest  that 
I  have  committed  many  sins  ?  Indeed  I  grant  that  I  have  com- 
mitted many  sins,  yea,  and  yet  still  do  commit  sins  daily  without 
number.  This  toucheth  me  nothing:  I  am  now  deaf,  and  cannot 
hear;  therefore  thou  talkest  to  me  in  vain,  for  I  am  dead  unto 
thee.  But  if  thou  wilt  needs  dispute  with  me  as  touching  my 
sins,  get  thee  to  my  flesh  and  members,  my  servants:  teach  them, 
exercise  and  crucify  them :  but  trouble  not  me,  not  me.  Consci- 
ence, I  say,  which  am  a  lady  and  a  queen,  and  have  nothing  to 
do  with  thee ;  for  I  am  dead  to  thee,  and  now  I  live  to  Christ, 
with  whom  I  am  under  another  law,  to  wit,  the  law  of  grace, 
which  ruleth  over  sin  and  the  law.  By  what  means  ?  By  faith 
in  Christ,  as  Paul  declareth  hereafter. 

But  this  seemeth  a  strange  and  wonderful  definition,  that  to 
live  to  the  law,  is  to  die  to  God :  and  to  die  to  the  law,  is  to  live 
to  God. — These  two  propositions  are  clean  contrary  to  reason, 
and  therefore  no  crafty  sophister  or  law-worker  can  understand 
them.  But  learn  thou  the  true  understanding  thereof  He  that 
liveth  to  the  law,  that  is,  seeketh  to  be  justified  by  the  works  of 
the  law,  is  and  remaineth  a  sinner:  therefore  he  is  dead  and 
condemned.  For  the  law  cannot  justify  and  save  him,  but 
accuseth,  terrifieth,  and  killeth  him.  Therefore,  to  live  unto  the 
law,  is  to  die  unto  God  :  and  contrariwise,  to  die  to  the  law,  is 
to  live  unto  God.  Wherefore  if  thou  wilt  live  unto  God,  thou 
must  die  to  the  law  :  but  if  thou  wilt  live  to  the  law,  thou  shalt 
die  to  God.  Now  to  live  unto  God,  is  to  be  justified  by  grace 
or  by  faith,  for  Christ's  sake,  without  the  law  and  works. 

This  is  then  the  proper  and  true  definition  of  a  Christian :  that 
he  is  the  child  of  grace  and  remission  of  sins,  because  he  is  under 
no  law,  but  is  above  the  law,  sin,  death,  and  hell.  And  even  as 
Christ  is  free  from  the  grave,  and  Peter  from  the  prison,  so  is  a 
Christian  free  from  the  law.  And  such  a  respect  there  is  between 
the  justified  conscience  and  the  law,  as  is  between  Christ  raised 
up  from  the  grave,  and  the  grave :  and  as  is  between  Peter  de- 
livered from  the  prison,  and  the  prison.  And  like  as  Christ  by 
his  death  and  resurrection  is  dead  to  the  grave,  so  that  it  hath 
now  no  power  over  him,  nor  is  able  any  longer  to  hold  him,  but 
the  stone  being  rolled  away,  (Matt,  xxviii.)  the  seals  broken,  ond 


260  COMMENTARY  ON  ST.   PAUL's  [cHAP.  II. 

the  keepers  astonished,  he  riseth  again,  and  goeth  away  without 
any  let;  and  as  Peter  by  his  deliverance  is  freed  from  the  prison, 
and  goeth  whither  he  will ;  even  so  the  conscience  by  grace  is 
delivered  from  the  law.  So  is  every  one  that  is  born  of  the 
spirit.  But  the  flesh  knoweth  not  from  whence  this  cometh, 
nor  whither  it  goeth,  for  it  cannot  judge  but  after  the  law.  But 
on  the  contrary,  the  spirit  saith :  let  the  law  accuse  me,  let  sin 
and  death  terrify  me  never  so  much,  yet  I  do  not  therefore  des- 
pair :  for  I  have  the  law  against  the  law,  sin  against  sin,  and 
death  against  death. 

Therefore,  when  I  feel  the  remorse  and  sting  of  conscience 
for  sin,  I  behold  that  brazen  serpent  Christ  hanging  upon  the 
cross.  There  I  find  another  sin  against  my  sin  which  accuseth 
and  devoureth  me.  Now,  this  other  sin,  namely  in  the  flesh  of 
Christ,  which  taketh  away  the  sins  of  the  world,  is  almighty,  it 
condemneth  and  swalloweth  up  my  sin. — So  my  sin  is  con- 
demned by  sin,  that  is,  by  Christ  crucified  :  "  who  is  made  sin 
for  us,  that  we  might  be  made  the  righteousness  of  God  through 
him."  2  Cor.  v.  21.  In  like  manner  I  find  death  in  my  flesh, 
which  afilicteth  and  killeth  me  :  but  I  have  in  me  a  contrary 
death,  which  is  the  death  of  death  :  for  this  death  cracifieth  and 
swalloweth  up  my  death. 

These  things  be  not  done  by  the  law  of  works,  but  by  Christ 
crucified  :  upon  whose  shoulders  lie  all  the  evils  and  miseries  of 
mankind,  the  law,  sin,  death,  the  devil,  and  hell:  and  all  these  do 
die  in  him,  for  by  his  death  he  hath  killed  them.  But  we  must 
receive  the  benefit  of  Christ  with  a  sure  faith.  For  like  as  neither 
the  law  nor  any  work  thereof  is  offered  unto  us,  but  Christ  alone: 
so  nothing  is  required  of  us  but  faith  alone,  whereby  we  appre- 
hend Christ,  and  believe  that  our  sins  and  our  death  are  con- 
demned and  abolished  in  the  sin  and  death  of  Christ. 

Thus  have  we  always  most  certain  and  sure  arguments  which 
necessarily  conclude  that  justification  cometh  by  faith  alone.  For 
how  should  the  law  and  works  avail  to  justification,  seeing  that 
Paul  is  so  earnest  both  against  the  law  and  works,  and  saith 
plainly,  that  we  must  be  dead  to  the  law,  if  we  will  live  to  God. 
But  if  we  be  dead  to  the  law,  and  the  law  be  dead  to  us,  then 
hath  it  nothing  to  do  with  us.  How  then  should  it  avail  any 
thing  at  all  to  our  justification  ?  Wherefore  we  must  needs  say, 
that  we  be  justified  by  grace  alone,  or  by  faith  alone  in  Christ, 
without  the  law  and  works. 

This  the  blind  sophisters  do  not  understand,  and  therefore  they 
dream  that  faith  justifieth  not,  except  it  do  the  works  of  charity. 
By  this  means  faith  which  believeth  in  Christ,  becometh  unpro- 
fitable and  of  none  eflfect :  for  the  virtue  of  justifying  is  taken 
from  it,  except  it  be  furnished  with  charity.  But  let  us  now  set 
apart  tlie  law  and  charity  until  another  time,  and  let  us  rest  upoa 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  261 

the  principal  point  of  this  present  matter :  which  is  this,  that 
Jesus  Christ  the  Son  of  God  died  upon  the  cross,  did  bear  in  his 
body  my  sins,  the  law,  death,  the  devil,  and  hell.  These  invin- 
cible enemies  and  tyrants  do  oppress,  vex,  and  trouble  me,  and 
therefore,  I  am  careful  how  I  may  be  delivered  out  of  their  hands, 
justified  and  saved.  Here  I  find  neither  law,  work,  nor  charity, 
which  is  able  to  deliver  me  from  their  tyranny.  'There  is  none 
but  the  Lord  Jesus  only  and  alone,  which  taketh  away  the  law, 
killeth  and  destroyeth  my  death  in  his  body,  and  by  this  means 
spoileth  hell,  judgeth  and  crucifieth  the  devil,  and  throvveth  him 
down  into  hell.  To  be  brief,  all  the  enemies  which  did  before 
torment  and  oppress  me,  Christ  Jesus  hath  brought  to  nought : 
"hath  spoiled  them,  and  made  a  show  of  them  openly,  triumph- 
ing by  himself  over  them,"  (Col.  ii.  15,)  in  such  sort  that  they 
can  now  rule  and  reign  no  more  over  me,  but  are  constrained  to 
obey  me. 

By  this  we  may  plainly  see,  that  there  is  nothing  here  for  us 
to  do ;  only  it  belongeth  unto  us,  to  hear  that  these  things  have 
been  wrought  and  done  in  this  sort,  and  by  faith  to  apprehend 
the  same.  And  this  is  the  true  formed  and  furnished  faith 
indeed.  Now  when  I  have  thus  apprehended  Christ  by  faith, 
and  through  him  am  dead  to  the  law,  justified  from  sin,  delivered 
from  death,  the  devil,  and  hell,  then  I  do  good  works,  I  love  God, 
I  give  thanks  to  him,  I  exercise  charity  towards  my  neighbour. 
But  this  charity  or  works  following,  do  neither  form  nor  adorn 
my  faith,  but  my  faith  formeth  and  adorneth  charity.  This  is 
our  divinity,  which  seemeth  strange  and  marvellous,  or  rather 
foolish  to  carnal  reason :  to  wit,  that  I  am  not  only  blind  and 
deaf  to  the  law,  yea,  delivered  and  freed  from  the  law,  but  also 
wholly  dead  unto  the  same. 

This  sentence  of  Paul,  "  Through  the  law  I  am  dead  to  the 
law,"  is  full  of  consolation ;  which  if  it  may  enter  into  a  man 
in  due  season,  and  take  sure  hold  in  his  heart,  with  good  under- 
standing, it  may  so  work,  that  it  will  make  him  able  to  stand 
against  all  dangers  of  death,  and  all  terrors  of  conscience  and 
sin,  although  they  assail  him,  accuse  him,  and  would  drive  him 
to  desperation  never  so  much.  True  it  is,  that  every  man  is 
tempted  :  if  not  in  his  life,  yet  at  his  death.  There,  when  the 
law  accuseth  him  and  showeth  unto  him  his  sins,  his  conscience 
by-and-by  saith,  thou  hast  sinned.  If  then,  thou  take  good  hold 
of  that  which  Paul  here  teacheth,  thou  wilt  answer :  I  grant  I 
have  sinned.  Then  God  will  punish  thee.  Nay,  he  will  not  do 
so.  Why,  doth  not  the  law  of  God  so  say  ?  I  have  nothing  to 
do  with  that  law.  Why  so  ?  Because  I  have  another  law  which 
striketh  this  law  dumb,  that  is  to  say,  liberty.  What  liberty  is 
that?  The  liberty  of  Christ,  for  by  Clu'ist  I  am  utterly  freed  from 
the  law.     Therefore,  that  law  which  is  and  remaincth  a  law  le 


262  COMMENTARY  ON  ST.  PAUL's  [chap.  II. 

the  wicked,  is  to  me  liberty,  and  bindeth  that  law  which  would 
condemn  mo :  and  by  this  means,  that  law  which  would  bind 
me  and  hold  me  captive,  is  now  fast  bound  itself,  and  holden 
captive  by  grace  and  liberty,  which  is  now  my  law  :  which  saith 
to  that  accusing  law,  thou  shalt  not  hold  this  man  bound  and 
captive,  for  he  is  mine,  but  I  will  hold  thee  captive,  and  bind  thy 
hands  that  tholi  shalt  not  hurt  him,  for  he  liveih  now  unto  Christ, 
and  is  dead  unto  thee. 

This  to  do,  is  to  dash  out  the  teeth  of  the  law,  to  wrest  his 
sting,  and  all  his  weapons  from  him,  and  to  spoil  him  of  all  his 
force.  And  yet  the  same  law  notwithstanding  continueth  and 
remaineth  still  to  the  wicked  and  unbelievers ;  and  to  us  also 
that  be  weak,  so  far  forth  as  we  lack  faith,  it  continueth  yet  still 
in  its  force ;  here  it  hath  its  edge  and  teeth.  But  if  I  do  believe 
in  Christ,  although  sin  drive  me  never  so  much  to  despair,  yet 
staying  upon  this  liberty  which  I  have  in  Christ,  I  confess  that  I 
have  sinned ;  but  my  sin,  which  is  a  condemned  sin,  is  in  Christ, 
which  is  a  condemning  sin.  Now  this  condemning  sin  is  stronger 
than  that  which  is  condemned ;  for  it  is  justifying  grace,  right- 
eousness, life  and  salvation.  Thus  when  I  feel  the  terror  of 
death,  I  say,  thou  hast  nothing  to  do  with  me,  0  death,  for  I 
have  another  death  which  killeth  thee,  my  death ;  and  that  death 
which  killeth,  is  stronger  than  that  which  is  killed. 

Thus,  a  faithful  man  by  faith  only  in  Christ,  may  raise  up 
himself,  and  conceive  such  sure  and  sound  consolation,  that  he 
shall  not  need  to  fear  the  devil,  sin,  death,  or  any  evils.  And 
although  the  devil  set  upon  him  with  all  might  and  main,  and  go 
about  with  all  the  terrors  of  the  world  to  oppose  him,  yet  he  con- 
ceiveth  good  hope  even  in  the  midst  thereof,  and  thus  he  saith : 
Sir  Devil,  I  fear  not  thy  threatenings  and  terrors,  for  there  is 
one  whose  name  is  Jesus  Christ,  in  whom  I  believe ;  he  hath 
abolished  the  law,  condemned  sin,  vanquished  death,  and  de- 
stroyed hell:  and  he  is  thy  tormentor,  0  Satan,  for  he  hath 
bound  thee  and  holdeth  thee  captive,  to  the  end  that  thou 
shouidst  no  more  hurt  me,  or  any  that  believe  in  him.  This 
faith  the  devil  cannot  overcome,  but  is  overcome  of  it.  "  For 
this  is  the  victory  (saith  St.  John)  that  overcometh  the  world, 
even  our  faith."  1  John  v.  4.  Who  is  it  that  overcometh  the 
world,  but  he  which  believeth  that  Jesus  is  the  Son  of  God  ? 

Paul  therefore,  through  a  vehement  zeal  and  indignation  of 
spirit,  calleth  grace  itself  the  law,  which  notwithstanding  is  an 
exceeding  and  inestimable  liberty  of  grace  which  we  have  in 
Christ  Jesus.  Moreover,  he  giveth  this  opprobrious  name  unto 
the  law,  to  let  us  understand  for  our  consolation,  that  there  is  now 
a  new  name  given  unto  it;  that  it  is  not  now  alive  any  more, but 
dead  and  condemned.  And  here  (which  is  a  pleasant  sight  to 
behold)  he  bringeth  forth  the  law,  and  setteth  it  before  us  as  a 


VER.  19.]  EPISTLE   TO   THE   GALATIANS.  263 

thief  and  a  robber  which  is  already  condemned  and  adjudged  to 
death.  For  he  describeth  it  as  it  were  a  prisoner,  having  both 
hands  and  feet  fast  bound,  and  all  his  power  taken  away,  so  that 
it  cannot  exercise  his  tyranny,  that  is  to  say,  it  cannot  accuse  and 
condemn  any  more;  and  with  this  most  pleasant  sight,  he  maketh 
it  odious  and  contemptible  to  the  conscience ;  so  that  now  he 
which  believeth  in  Christ,  dare  boldly  and  with  a  holy  pride 
triumph  over  the  law  after  this  manner :  I  am  a  sinner ;  if  thou 
canst  do  any  thing  against  me,  0  law,  now  do  thy  worst.  So  far 
off  is  it  then,  that  the  law  is  not  now  terrible  unto  him  which 
doth  believe. 

Since  Christ  is  risen  from  death,  why  should  he  now  fear  the 
grave  ?  Since  Peter  is  delivered  from  the  prison,  why  should  he 
now  fear  it  ?  When  the  maiden  was  at  the  point  of  death,  then 
might  she  indeed  fear  the  bed :  but  being  now  raised  up,  why 
should  she  fear  it?  In  like  manner,  why  should  a  Christian 
which  enjoyeth  and  possesseth  Christ  by  faith,  fear  the  law? 
True  it  is,  that  he  feeleth  the  terrors  of  the  law,  but  he  is  not 
overcome  of  them :  but  staying  upon  the  liberty  which  he  hath 
in  Christ,  he  saith :  I  hear  thee  murmuring,  0  law,  that  thou 
wouldst  accuse  me  and  condemn  me :  but  this  troubleth  me 
nothing  at  all ;  thou  art  to  me  as  the  grave  was  unto  Christ;  for 
I  see  that  thou  art  fast  bound  hand  and  foot,  and  this  hath  my 
law  done.  What  law  is  that  ?  Liberty,  which  is  called  the  law, 
not  because  it  bindeth  me,  but  because  it  bindeth  my  law.  The 
law  of  the  ten  commandments  did  bind  me.  But  against  that 
law  I  have  another  law,  even  the  law  of  grace :  which  notwith- 
standing is  to  me  no  law,  neither  doth  it  bind  me,  but  setteth  me 
at  liberty.  And  this  is  a  law  against  that  accusing  and  condemn- 
ing law :  which  law  it  so  bindeth,  that  it  hath  no  power  to  hurt 
me  any  more.  So  against  my  death  which  bindeth  me,  I  have 
another  death,  that  is  to  say,  life,  which  quickeneth  me  in  Christ : 
and  this  death  looseth  and  freeth  me  from  the  bonds  of  my  death, 
and  with  the  same  bonds  bindeth  my  death.  So  death  which 
bound  me,  is  now  fast  bound,  which  killed  me,  is  now  killed  by 
death,  that  is  to  say,  by  life  itself. 

Thus  Christ,  with  most  sweet  names,  is  called  my  law,  my  sin, 
my  death,  against  the  law,  against  sin,  against  death;  whereas, 
in  very  deed,  he  is  nothing  else  but  mere  liberty,  righteousness, 
life,  and  everlasting  salvation.  And  for  this  cause  he  is  made 
the  law  of  the  law,  the  sin  of  sin,  the  death  of  death,  that  he 
might  redeem  from  the  curse  of  the  law,  justify  me  and  quicken 
me.  So  then,  while  Christ  is  the  law,  he  is  also  liberty,  while 
he  is  sin,  he  is  righteousness,  and  while  he  is  death,  he  is  life. 
For  in  that  he  suffered  the  law  to  accuse  him,  sin  to  condemn 
him,  and  death  to  devour  him,  he  abolished  the  law,  he  con- 
demned sin,  he  destroyed  death,  he  justified  and  saved  me.     So 


264  COMMENTARY  ON   ST.   PAUL's  [chap.  II. 

is  Christ  the  poison  of  the  law,  sin,  and  death,  and  the  remedy 
for  the  obtaining  of  Hberty,  righteousness,  and  everlasting  life. 

This  manner  of  speech  which  Paul  here  useth,  and  is  proper 
unto  him  alone,  is  full  of  consolation.  Likewise  in  the  seventh 
chapter  to  the  Romans,  he  setteth  the  law  of  the  spirit  against 
the  law  of  the  members.  And  because  this  is  a  strange  and 
marvellous  manner  of  speaking,  therefore  it  entereth  more  easily 
into  the  mind,  and  sticketh  faster  in  the  memory.  Moreover, 
when  he  saith,  "  I  through  the  law  am  dead  to  the  law,"  it 
soundeth  more  sweetly  than  if  he  should  say,  I  through  liberty 
am  dead  to  the  law.  For  he  setteth  before  us,  as  it  were,  a  cer- 
tain picture,  as  if  the  law  were  fighting  against  the  law.  As 
though  he  should  say,  0  law,  if  thou  canst  accuse  me,  terrify 
me,  and  bind  me,  I  will  set  above  and  against  thee  another  law, 
that  is  to  say,  another  tormentor,  which  shall  accuse  thee,  bind 
thee,  and  oppress  thee.  Indeed,  thou  art  my  tormentor :  but  I 
have  another  tormentor,  even  Christ,  which  shall  torment  thee. 
When  thou  art  thus  bound,  tormented,  and  suppressed,  then  am 
I  at  liberty.  So  then  grace  is  a  law,  not  to  me,  for  it  bindelh  me 
not,  but  to  my  law :  which  this  law  so  bindeth,  that  it  cannot 
hurt  me  any  more. 

Thus  Paul  goeth  about  to  draw  us  wholly  from  the  beholding 
of  the  law,  sin,  death,  and  all  other  evils,  and  to  bring  us  unto 
Christ,  that  there  we  might  behold  this  joyful  conflict :  to  wit, 
the  law  fighting  against  the  law,  that  it  may  be  to  me  liberty : 
sin  against  sin,  that  it  may  be  to  me  righteousness:  death  against 
death,  that  I  may  obtain  life :  Christ  fighting  against  the  devil, 
that  Imay  be  the  child  of  God :  and  destroying  hell,  that  I  may 
enjoy  the  kingdom  of  heaven. 

Verse  19.      That  I  might  live  unto  God. 

That  is  to  say,  that  I  might  live  before  God.  Ye  see  then  that 
there  is  no  life  unless  ye  be  without  the  law,  yea,  unless  ye  be 
utterly  dead  unto  the  law,  I  mean  in  conscience.  Notwithstand- 
ing, in  the  mean  season  (as  I  have  often  said)  so  long  as  the 
body  liveth,  the  flesh  must  be  exercised  with  laws,  and  vexed 
with  exactions  and  penalties  of  laws,  as  were  the  Egyptians. 
But  the  inward  man,  not  subject  to  the  law,  but  delivered  and 
freed  from  it,  is  a  lively,  a  just,  and  a  holy  person,  not  of  him- 
self, but  in  Christ,  because  he  believeth  in  him,  as  followeth. 

Verse  20.     /  am  crucified  with  Christ. 

This  he  addeth,  to  declare  that  the  law  is  a  devourer  of  the 
law.  Not  only,  saith  he,  I  am  dead  to  the  law  through  the  law, 
that  I  may  live  to  God,  but  also  I  am  crucified  with  Ciirist. 
But  Christ  is  Lord  over  the  law,  because  he  is  crucified  and 
dead  unto  the  law  :  therefore  am  I  also  Lord  over  the  law ;  for 


VER.  20.]  EPI3TLE   TO  THE   GALATIANS. 

I  likewise  am  crucified  and  dead  unto  the  law,  forasmuch  as  I 
am  crucified  and  dead  with  Christ.  By  what  means?  By  grace 
and  faith.  Through  this  faith,  because  I  am  now  crucified  and 
dead  unto  the  law,  therefore  the  law  loseth  all  its  power  which 
it  had  over  me,  even  as  it  hath  lost  all  its  power  which  it  had 
over  Christ.  Wherefore,  even  as  Christ  himself  was  crucified 
to  the  law,  sin,  death,  and  the  devil,  so  that  they  have  no 
further  power  over  him :  even  so  I  through  faith  being  now 
crucified  with  Christ  in  spirit,  am  crucified  and  dead  to  the  law, 
sin,  death,  and  the  devil,  so  that  they  have  no  further  power 
over  me,  but  are  now  crucified  and  dead  unto  me. 

Paul  speaketh  not  here  of  crucifying  by  imitation  or  example, 
(for  to  follow  the  example  of  Christ,  is  also  to  be  crucified  with 
him,)  which  crucifying  belongeth  to  the  flesh.  Whereof  Peter 
speaketh  in  his  first  epistle  and  second  chapter,  "  Christ  suffered 
for  us,"  saith  he,  "  leaving  unto  us  an  example  that  we  should 
follow  his  steps."  But  he  speaketh  here  of  that  high  crucifying, 
whereby  sin,  the  devil,  and  death  are  crucified  in  Christ,  and  not 
in  me.  Here  Christ  Jesus  doth  all  himself  alone.  But  I  believ- 
ing in  Christ,  am  by  faith  crucified  also  with  Christ,  so  that  all 
these  things  are  crucified  and  dead  unto  me. 

Verse  20.     Thus  Hive. 

I  speak  not  so,  saith  he,  of  my  death  and  crucifying,  as  though 
I  now  lived  not ;  yea,  I  live,  for  I  am  quickened  by  this  death 
and  crucifying,  through  the  which  I  die :  that  is,  forasmuch  as  I 
am  delivered  from  the  law,  sin,  and  death,  I  now  live  indeed. 
Wherefore  that  crucifying  and  that  death  whereby  I  am  crucified 
and  dead  to  the  law,  sin,  death,  and  all  evils,  is  to  me  resurrec- 
tion and  life.  For  Christ  crucifieth  the  devil,  he  killeth  death, 
condemneth  sin,  and  bindeth  the  law ;  and  I  believing  this,  am 
delivered  from  the  law,  sin,  death,  and  the  devil.  The  law 
therefore  is  bound,  dead,  and  crucified  unto  me,  and  I  again  am 
bound,  dead,  and  crucified  unto  it.  Wherefore,  even  by  this 
death  and  crucifying,  that  is  to  say,  by  this  grace  or  liberty,  I 
now  live. 

Here  (as  before  I  have  said)  we  must  observe  Paul's  manner 
of  speaking.  He  saith  that  we  are  dead  and  crucified  to  the 
law,  whereas  in  very  deed  the  law  itself  is  dead  and  crucified 
unto  us.  But  this  manner  of  speech  he  useth  here  of  purpose, 
that  it  may  be  the  more  sweet  and  comfortable  unto  us.  For 
the  law  (which  notwithstanding  continueth,  liveth  and  reigneth 
in  the  whole  world,  which  also  accuseth  and  condemneth  all 
men)  is  crucified  and  dead  unto  those  only  which  believe  in 
Christ :  therefore  to  them  alone  belongeth  this  glory,  that  they 
are  dead  to  sin,  hell,  death,  and  the  devil. 

34  Z 


266  COMMENTARY  ON  ST.  PAUL's  [chAP.  II. 

Verse  20.     Yet  now  not  I. 

That  is  to  say,  not  in  mine  own  person,  nor  in  mine  own  sub- 
stance. Here  lie  plainly  showeth  by  what  means  he  liveth : 
and  he  teacheth  what  true  Christian  righteousness  is,  namely, 
that  righteousness  whereby  Christ  liveth  in  us,  and  not  that 
which  is  in  our  person.  Therefore,  when  we  speak  ^of  Christian 
righteousness,  we  must  utterly  reject  the  person.  And  here 
Christ  and  my  conscience  must  become  one  body,  so  that  nothing 
remain  in  my  sight  but  Christ  crucified  and  raised  from  the  dead. 
But  if  I  behold  myself  only,  and  set  Christ  aside,  I  am  gone. 
For  by-and-by  I  fall  into  this  cogitation :  Christ  is  in  heaven, 
and  thou  art  on  the  earth,  how  shalt  thou  now  come  unto  him  ? 
Forsooth  I  will  live  holily,  and  do  that  which  the  law  requireth, 
so  shall  I  enter  into  life.  Here,  returning  to  myself,  and  con- 
sidering what  I  am,  and  what  I  ought  to  be,  and  what  I  am 
bound  to  do,  I  lose  the  sight  of  Christ,  who  is  my  righteousness 
and  life.  Who  being  lost,  there  is  no  counsel  nor  succour  now 
remaining,  but  certain  desperation  and  destruction  must  needs 
follow. 

And  this  is  a  common  evil  among  men.  For  such  is  our 
misery,  that  when  temptation  or  death  cometh,  by-and-by  setting 
Christ  aside,  we  consider  our  own  life  past,  and  what  we  have 
done.  Here,  except  we  be  raised  up  again  by  faith,  we  must 
needs  perish.  Wherefore  we  must  learn  in  such  conflicts  and 
terrors  of  conscience  (forgetting  ourselves  and  setting  the  law, 
our  life  past,  and  all  our  works  apart,  which  drive  us  to  the 
consideration  of  ourselves  only)  to  turn  our  eyes  wholly  to  the 
brazen  serpent  Jesus  Christ  crucified,  and  assuredly  believe  that 
he  is  our  righteousness  and  life,  not  fearing  the  threatenings  and 
terrors  of  the  law,  sin,  death,  and  the  judgment  of  God.  For 
Christ,  on  whom  our  eyes  are  fixed,  in  whom  we  live,  who  also 
liveth  in  us,  is  lord  and  conqueror  of  the  law,  sin,  death,  and 
all  evils  :  in  whom  most  certain  and  sure  consolation  is  set  forth 
unto  us,  and  victory  given. 

Verse  20.     Thus  I  live,  yet  not  I  now,  but  Christ  liveth  in  me. 

Where  he  saith,  "  Thus  I  live,"  he  speaketh  it,  as  it  were,  in 
his  own  person.  Therefore  he  by-and-by  correcteth  himself, 
saying,  "  Yet  not  I  now."  That  is  to  say,  I  live  not  now  in  my 
own  person,  but  Christ  liveth  in  me.  Indeed  the  person  liveth, 
but  not  in  himself,  nor  for  any  thing  that  is  in  him.  But  who  is 
that  I,  of  whom  he  saith,  "  Yet  not  I  ?"  This  I  is  he  which  hath 
the  law,  and  is  bound  to  do  the  works  thereof:  who  also  is  a 
certain  person  separate  from  Christ.  This  person  Paul  rejecteth. 
For  as  he  is  separate  from  Christ,  hebelongeth  to  death  and  hell. 
Therefore  he  saith,  "  Now  not  I,  but  Christ  Uveth  in  me."     Ho 


VER.  20.]  EPISTLE  TO  THE   GALATIANS.  367 

is  my  form,  my  furniture  and  perfection,  adorning  and  beatifying 
znv  faith,  as  the  colour,  the  clear  light,  or  the  whiteness  do  gar- 
nish and  beautify  the  wall.  Thus  are  we  constrained  grossly  to 
set  forth  this  matter.  For  we  cannot  spiritually  conceive  that 
Christ  is  so  nearly  joined  and  united  unto  us,  as  the  colour  or 
whiteness  are  unto  the  wall.  Christ  therefore,  saith  he,  thus 
joined  and  united  unto  me  and  abiding  in  me,  liveth  this  life  in 
me  which  now  I  live  :  yea,  Christ  himself  is  this  life  which  now 
I  live.     Wherefore  Christ  and  I  in  this  behalf  are  both  one. 

Now  Christ  hving  in  me,  abolisheth  the  law,  condemneth  sm, 
and  destroyeth  death ;  for  it  cannot  be,  but  at  his  presence  all 
these  must"  needs  vanish  away.  For  Christ  is  everlasting  peace, 
consolation,  righteousness  and  life  :  and  to  these  the  terror  of  the 
law,  heaviness  of  mind,  sin,  hell,  and  death,  must  needs  give 
place.  So  Christ,  living  and  abiding  in  me,  taketh  away  and 
swalloweth  up  all  evils  which  vex  and  afflict  me.  This  union 
or  conjunction,  then,  is  the  cause  that  I  am  delivered  from  the 
terror  of  the  law  and  sin,  am  separate  from  myself,  and  trans- 
lated unto  Christ  and  his  kingdom,  which  is  a  kingdom  of  grace, 
righteousness,  peace,  joy,  life,  salvation,  and  eternal  glory. 
Whilst  I  thus  abide  and  dwell  in  him,  what  evil  is  there  that  can 

hurt  me  ?  j  •        i. 

In  the  mean  season  the  old  man  abideth  without,  and  is  sub- 
ject to  the  law :  but  as  concerneth  justification,  Christ  and  I 
must  be  entirely  conjoined  and  united  together,  so  that  he  may 
live  in  me,  and  I  in  him.  And  this  is  a  wonderful  manner  of 
speech.  Now  because  Christ  liveth  in  me,  therefore  look  what 
grace,  righteousness,  life,  peace,  and  salvation  is  in  me,  it  is  his, 
and  yet  notwithstanding  the  same  is  mine  also,  by  that  insepara- 
ble union  and  conjunction  which  is  through  faith  ;  by  the  which 
Christ  and  I  are  made  as  it  were  one  body  in  spirit.  Forasmuch 
then  as  Christ  liveth  in  me,  it  followeth  that  as  I  must  needs  be 
with  him  partaker  of  grace,  righteousness,  life,  and  eternal  sal- 
vation: so  the  law,  sin,  and  death  can  have  no  place  in  me , 
yea,  the  law  is  crucified  and  swallowed  up  of  the  law.  Sin  of 
sin,  and  death  of  death.  Thus  Paul  goeth  about  to  draw  us 
from  the  beholding  of  ourselves,  the  law,  and  works,  and  to  plant 
in  us  true  faith  in  Christ :  so  that  in  the  matter  of  justification 
we  should  think  upon  nothing  else  but  grace,  separating  the 
same  far  from  the  law  and  works,  which  in  this  matter  ought  to 
have  no  place.  v  •  u  • 

Paul  hath  his  peculiar  phrase  or  kind  of  speech,  which  is  not 
after  the  manner  of  men,  but  divine  and  heavenly,  nor  "sed  of 
the  evangelist  or  of  the  rest  of  the  apostles,  saving  only  of  John ; 
who  is  also  wont  sometimes  so  to  speak.  And  if  Paul  had  not 
first  used  this  phrase,  and  set  forth  the  same  unto  us  in  plain 
words,  the  very  saints  themselves  durst  not  have  used  it.    For  u 


i^^  COMMENTAHY  ON   ST.   PAUL's  [chAP.  II. 

seemeth  a  very  strange  and  monstrous  manner  of  speaking  thus 
to  say ;  I  live,  I  live  not ;  I  am  dead,  I  am  not  dead  ;  I  am  a 
sinner,  I  am  not  a  sinner;  I  have  the  law,  I  have  not  the  law. 
Which  phrase  is  sweet  and  comfortable  to  all  those  that  believe 
in  Christ.  For  in  that  they  behold  themselves,  they  have  both 
the  law  and  sin ;  but  in  that  they  look  unto  Christ,  they  are 
dead  to  the  Jaw,  and  have  no  sin.  If  therefore  in  the  matter  of 
justification  thou  separate  the  person  of  Christ  from  thy  person, 
then  art  thou  in  the  law,  thou  livest  in  the  law  and  not  in  Christ, 
and  so  thou  art  condemned  of  the  law,  and  dead  before  God. 
For  thou  hast  that  faith  which,  (as  the  sophisters  dream,)  is  fur- 
nished with  charity.  Thus  I  speak  for  example's  sake.  For 
there  was  never  any  one  found  that  was  saved  by  this  faith. 
And  therefore  what  things  soever  the  popish  sophisters  have 
written  touching  this  faith,  are  nothing  else  but  vain  toys  and 
mere  deceits  of  Satan.  But  let  us  grant  that  such  there  be  as 
have  this  faith :  yet  are  they  not  therefore  justified.  For  they 
have  but  an  historical  faith  concerning  Christ,  which  the  devil 
also  and  all  the  wicked  have. 

'  Faith  therefore  must  be  purely  taught :  namely,  that  thou  art 
so  entirely  and  nearly  joined  unto  Christ,  that  he  and  thou  art 
made  as  it  were  one  person  ;  so  that  thou  mayest  boldly  say,  I 
am  now  one  with  Christ,  that  is  to  say,  Christ's  righteousness, 
victory,  and  life  are  mine.  And  again,  Christ  may  say,  I  am 
that  sinner :  that  is,  his  sins  and  his  death  are  mine,  because  he 
is  united  and  joined  unto  me,  and  I  unto  him.  For  by  faith  we 
are  so  joined  together,  "  that  we  are  become  one  flesh  and  one 
bone,"  (Eph.  v.  31,)  we  are  the  members  of  the  body  of  Christ, 
flesh  of  his  flesh,  and  bone  of  his  bones ;  so  that  this  faith  doth 
couple  Christ  and  me  more  near  together  than  the  husband  is 
coupled  to  his  wife.  This  faith  therefore  is  not  an  idle  quality, 
but  the  excellency  thereof  is  such,  that  it  utterly  confoundeth 
these  foolish  dreams  of  the  sophisters  touching  their  formed  faith 
and  counterfeit  charity,  their  merits,  works,  and  worthiness. 
These  things  I  would  gladly  set  forth  more  fuUj'-,  if  by  any  means 
I  could. 

Hitherto  we  have  declared  this  to  be  the  first  argument  of 
Paul,  that  either  Christ  must  needs  be  the  minister  of  sin,  oi 
else  the  law  doth  not  justify.  When  he  had  finished  this  argu- 
ment, he  set  forth  himself  for  an  example,  saying,  "  that  he  was 
dead  unto  that  old  law  by  a  certain  new  law."  Now  he  an- 
swereth  two  objections  which  might  have  been  made  against 
liim.  His  "first  answer  is  against  the  cavillations  of  the  proud, 
and  the  offence  of  the  weak.  For  when  remission  of  sins  is 
freely  preached,  then  do  the  mahcious  by-and-by  slander  this 
preaching,  (as  Rom.  iii.  8,)  "  Let  us  do  evil  that  good  may  come 
thereof"     For  these  fellows,  as  soon  as  they  hear  that  we  are 


VER.  20,]  EPISTLE   TO   THE   GALATIANS.  269 

not  justified  by  the  law,  forthwith  do  maUciously  conclude  and 
say,  why  then  let  us  reject  the  law.  Again,  if  grace  do  there 
abound,  say  they,  where  sin  doth  abound,  let  us  then  abound  in 
sin,  that  we  may  become  righteous,  and  that  grace  may  the 
more  abound.  These  are  the  malicious  and  proud  spirits  which 
spitefully  and  wittingly  slander  the  Scriptures  and  sayings  of 
the  Holy  Ghost,  even  as  they  slandered  Paul  whilst  the  apostles 
lived,  to  their  own  confusion  and  condemnation,  as  it  is  said, 
2  Pet.  iii. 

Moreover,  the  weak,  which  are  not  malicious,  are  offended 
when  they  hear  that  the  law  and  good  works  are  not  to  be  done 
as  necessary  to  justification.  These  must  be  holpen,  and  must 
be  instructed  how  good  works  do  not  justify ;  how  they  ought 
to  be  done,  how  not  to  be  done.  These  ought  to  be  done,  not 
as  the  cause,  but  as  the  fruits  of  righteousness;  and  when  we 
are  made  righteous,  we  ought  to  do  them,  but  not  contrariwise, 
to  the  end  that  when  we  are  unrighteous,  we  may  be  made  right- 
eous.    The  tree  maketh  the  apple,  but  not  the  apple  the  tree. 

He  said  before,  "  I  am  dead,"  &c.  Here  the  presumptuous 
and  malicious  might  soon  take  occasion  to  cavil  after  this  manner. 
What  sayest  thou,  Paul  ?  Art  thou  dead?  How  then  dost  thou 
speak?  How  dost  thou  write  ?  The  weak  also  might  soon  be 
offended,  and  say  unto  him.  What  art  thou,  Paul  ?  Do  we  not 
see  that  thou  art  living,  and  dost  such  things  as  pertain  to  this 
life  ?  To  this  he  answereth,  "  I  live  indeed,  and  yet  now  not  I, 
but  Christ  liveth  in  me."  There  is  then  a  double  life.  The  first 
is  mine,  which  is  natural ;  the  second  is  the  life  of  another,  that 
is  to  say,  the  life  of  Christ  in  me.  As  touching  my  natural  life 
I  am  dead,  and  now  I  live  another  life,  I  live  not  now  as  Paul, 
but  Paul  is  dead.  Who  is  it  then  that  liveth  ?  The  Christian. 
Paul,  therefore,  as  he  liveth  in  himself,  is  wholly  dead  through 
the  law  :  but  as  he  liveth  in  Christ,  or  rather  as  Christ  liveth  in 
him,  he  liveth  by  another  life  :  for  Christ  speaketh  in  him,  liveth 
in  him,  and  exerciseth  all  the  operations  of  life  in  him.  This 
Cometh  not  now  of  the  life  of  Paul,  but  of  the  life  of  the  Christian 
and  regenerate  person.  Therefore,  thou  malicious  spirit,  where 
I  say  that  I  am  dead,  now  slander  my  words  no  more.  And 
thou  that  art  weak,  be  not  offended,  but  distinguish  and  divide  this 
matter  rightly.  For,  as  I  said,  there  are  two  lives  ;  to  wit,  my 
natural  life,  and  the  life  of  another.  By  mine  own  life  I  live 
not :  for  if  I  did,  the  law  would  have  dominion  over  me,  and 
hold  me  in  captivity.  To  the  end,  therefore,  that  it  should  not 
hold  me  in  captivity  and  bondage,  I  am  dead  to  it  by  another 
law :  and  this  death  purchaseth  unto  me  the  life  of  another,  even 
the  life  of  Christ ;  which  life  is  not  mine  by  nature,  but  is  given 
unto  me  by  Christ  through  faith. 

Secondly,  this  objection  might  have  been  made  against  Pau^  j 

z2 


270  COMMENTARY  ON  ST.   PAUL's  [chaP.  II. 

What  sayest  thou,  Paul  ?  Dost  thou  not  Uve  by  thine  own  Hfe, 
or  in  thine  own  flesh,  but  in  Christ?  We  see  thy  flesh,  but  we 
see  not  Christ.  Wouldst  thou  tiien  dehide  us  by  thine  enchant- 
ments, that  we  should  not  see  thee  present  in  flesh,  livii]g  as  thou 
didst  before,  and  doing  all  things  in  this  corporal  life  as  others 
do  ?     He  answereth  : 

Verse  20.     Jlnd  in  that  I  now  live  in  the  flesh,  I  live  by  faith 
171  the  Son  of  God. 

As  if  he  should  say,  True  it  is  that  I  live  in  the  flesh,  but  this 
life,  whatsoever  it  is,  I  esteem  as  no  life;  for  in  very  deed  it  is 
no  true  life,  but  a  shadow  of  life,  under  the  which  another  liveth, 
that  is  to  say,  Christ,  who  is  my  true  life  indeed :  which  life  thou 
seest  not,  but  only  hearest,  and  I  feel.  "Thou  hearest  the  wind, 
but  know  not  whence  it  cometh,  or  whither  it  goeth."  John  iii. 
Even  so  thou  seest  me  speaking,  eating,  labouring,  sleeping,«nd 
doing  other  things,  and  yet  thou  seest  not  my  life.  For  this  time 
of  life  which  I  now  live,  I  live  indeed  in  the  flesh,  but  not  through 
the  flesh,  or  according  to  the  flesh,  but  through  faith  and  accord- 
ing to  faith.  Paul  then  denieth  not  that  he  liveth  in  the  flesh, 
because  he  doth  all  things  that  belong  to  a  natural  man.  He 
useth  also  carnal  things,  as  meat,  drink,  apparel,  and  such  like, 
which  is  to  live  in  the  flesh ;  but  he  saith  that  this  is  not  his  life : 
and  although  he  useth  these  things,  yet  he  liveth  not  through 
them,  as  the  world  liveth  through  the  flesh  and  after  the  flesh  : 
so  it  neither  knoweth  nor  hopeth  for  any  life  besides  this. 

Therefore  saith  he,  "this  life  which  I  now  live  in  the  flesh," 
whatsoever  it  is,  "  I  live  in  the  faith  of  the  Son  of  God."  For 
this  word  which  I  now  corporally  speak,  is  the  word  not  of  flesh, 
but  of  the  Holy  Ghost,  and  of  Christ.  This  sight  which  goeth 
in,  or  cometh  out  at  mine  eyes,  proceedeth  not  of  flesh,  that  is  to 
say,  it  is  not  governed  of  the  flesh,  but  of  the  Holy  Ghost.  So 
my  hearing  cometh  not  of  the  flesh,  although  it  be  in  the  flesh, 
but  of  the  Holy  Ghost.  A  Christian  speaketh  none  other  but 
chaste,  sober,  and  holy  things,  which  pertain  unto  Christ,  to  the 
glory  of  God  and  the  profit  of  his  neighbour.  These  things 
come  not  of  the  flesh,  neither  are  done  according  to  the  flesh, 
and  yet  are  they  in  the  flesh.  For  I  cannot  teach,  write,  pray, 
or  give  thanks,  but  with  these  instruments  of  the  flesh,  which 
are  necessary  to  the  accomplishing  of  these  works ;  and  yet  not- 
withstanding these  works  proceed  not  of  the  flesh,  but  are  given 
by  God  from  above.  In  like  manner  I  behold  a  woman  but 
with  a  chaste  eye,  not  lusting  after  her.  This  beholding  cometh 
not  of  the  flesh,  although  it  be  in  the  flesh,  because  the  eyes  are 
the  carnal  instruments  of  this  sight :  but  the  chasteness  of  this 
sight  cometh  from  heaven. 

Thus  a  Christian  useth  the  world  and  all  creatures,  so  that 


VER.  20.]  EPISTLE   TO   THE    GA.LATIANS.  271 

there  is  no  difference  between  him  and  the  infidel.  For  in  their 
apparel,  in  their  feeding,  hearing,  seeing,  speaking,  gestures, 
countenances,  and  such  other  things,  they  are  like,  and  in  out- 
ward appearance  they  seem  to  be  all  one,  (as  Paul  speaketh  of 
Christ;  "In  outward  appearance  he  was  found,"  saith  he,  "as  a 
man,"  Philip,  ii.  8,)  yet  notwithstanding  there  is  great  difference. 
For  I  live  in  the  flesh,  I  grant,  but  I  live  not  of  myself:  but  in 
that  I  now  live,  I  live  in  the  faith  of  the  Son  of  God.  This 
which  I  now  speak,  springeth  out  of  another  fountain  than  that 
which  thou  heardest  of  me  before.  Paul,  before  his  conversion, 
spake  with  the  same  voice  and  tongue  wherewith  he  spake  after- 
wards; but  his  voice  and  tongue  were  then  blasphemous,  and 
therefore  he  could  speak  nothing  else  but  blasphemies  and  abomi- 
nations against  Christ  and  his  church.  After  he  was  converted 
he  had  the  same  flesh,  the  same  voice  and  tongue  which  he  had 
before,  and  nothing  was  changed :  but  his  voice  and  his  tongue 
then  uttered  no  blasphemies,  but  spiritual  and  heavenly  words, 
to  wit,  thanksgiving  and  the  praise  of  God :  which  came  of  faith 
and  the  Holy  Ghost.  So  then  I  live  in  the  flesh,  but  not  of  the 
I  flesh  or  after  the  flesh,  but  in  the  faith  of  the  Son  of  God. 

Hereby  we  may  plainly  see  whence  this  spiritual  life  cometh: 
which  the  natural  man  can  in  nowise  perceive,  for  he  knoweth 
not  what  manner  of  life  this  is.  He  heareth  the  wind,  but  whence 
it  cometh,  or  whither  it  goeth,  he  knoweth  not.  He  heareth  the 
voice  of  the  spiritual  man,  he  knoweth  his  face,  his  manners,  and 
his  gestures :  but  he  seeth  not  whence  those  words,  which  are 
not  now  wicked  and  blasphemous  as  before,  but  holy  and  godly, 
or  whence  those  motions  and  actions  do  come.  For  this  life  is 
in  the  heart  by  faith,  where  the  flesh  is  killed,  and  Christ  reigneth 
with  his  Holy  Spirit,  who  now  seeth,  heareth,  speaketh,  worketh, 
suffereth,  and  doth  all  other  things  in  him,  although  the  flesli  do 
resist.  To  conclude,  this  is  not  the  life  of  the  flesh,  although  it 
be  in  the  flesh :  but  of  Christ  the  Son  of  God,  whom  the  Christian 
possesseth  by  faith. 

Verse  20.     TVho  loved  me,  and  gave  himself  for  me. 

Here  have  ye  the  true  manner  of  justification  set  before  your 
eyes,  and  a  perfect  example  of  the  assurance  of  faith.  He  that 
can  with  a  firm  and  a  constant  faith  say  these  words  with  Paul, 
"  I  live  by  faith  in  the  Son  of  God,  who  loved  me,  and  gave 
himself  for  me,"  is  happy  indeed.  And  with  these  words  Paul 
taketh  away  the  whole  righteousness  of  the  law  and  works,  as 
afterwards  we  will  declare.  We  must  therefore  diligently  weigh 
and  consider  these  words :  "  The  son  of  God  loved  me,  and  gave 
himself  for  me."  It  was  not  I  then  that  first  loved  the  Son  of 
God,  and  delivered  myself  for  him  :  as  the  sophisters  dream,  that 
they  love  the  Son  of  God  and  deliver  themselves  for  him.     For 


272  COMMENTARY  ON  ST.  PAUL's  [chap.  II. 

they  teach  that  a  man,  ex  puris  naturulibvs,  that  is,  of  his  own 
pure  natural  strength,  is  able  to  do  meritorious  works  before 
grace,  and  love  God  and  Christ  above  all  things.  These  fellows 
pervert  the  love  of  God  and  Christ :  for  they  do  that  is  in  them, 
say  they,  that  is,  they  do  not  only  fulfil  the  commandments,  but 
also  they  observe  the  counsels,  they  do  the  works  of  supereroga- 
tion, and  sell  their  superfluous  merits  to  laymen,  and  so,  as  they 
dream,  they  give  themselves  for  Christ,  and  thereby  save  both 
themselves  and  others,  turning  the  words  of  Paul,  "which  loved 
me,"  &c.  clean  contrary,  and  saying :  we  have  loved  Christ,  and 
given  ourselves  for  him.  Thus  when  the  wicked,  being  puffed 
up  with  the  wisdom  of  the  flesh,  imagine  that  they  do  what  in 
them  lieth,  they  love  'God,  they  deliver  themselves  for  Christ, 
what  do  they  else  but  abolish  the  gospel,  deride,  deny,  and 
blaspheme  Christ,  yea,  spit  upon  him,  and  tread  him  under  foot? 
They  confess  in  words  that  he  is  a  justifier  and  a  saviout :  in 
very  deed  they  take  from  him  the  power  both  to  justify  and  save, 
and  give  the  same  to  their  own  will-works,  their  cerertionies  and 
devotions.  This  is  to  live  in  their  own  righteousness  and  works, 
and  not  in  the  faith  of  the  Son  of  God. 

Wherefore  this  is  not  the  true  way  to  obtain  justification,  to  do 
that  which  in  thee  lieth :  as  the  Popish  sophisters  and  school- 
doctors  do  teach,  which  affirm,  that  if  a  man  doth  what  in  him 
lieth,  God  will  undoubtedly  give  unto  him  his  grace  ;  but  this 
saying  may  not  be  straitly  urged,  say  they ;  for  if  we  do  those 
works  which  may  be  approved  by  the  judgment  of  any  good 
man,  it  is  enough;  for  then  grace  shall  surely  follow,  because 
God,  in  that  he  is  good  and  just,  must  needs  give  grace  as  a 
recompense  for  such  good  works.  And  hereof  cometh  this 
verse : —  Ultra  posse  vh^i  non  vult  Dens  ulla  requiri.     That  is, 

God  will  no  more  require  of  man, 
Than  of  himself  perform  he  can. 

Indeed  this  is  a  good  saying  if  it  be  used  rightly,  and  in  place 
convenient:  that  is,  in  the  government  of  commonweals  or 
families.  As  if  I  being  in  the  kingdom  of  reason,  do  execute 
the  office  of  a  magistrate,  or  govern  a  family,  doing  that  in  me 
lieth  I  am  excused.  This  kingdom  hath  its  bound  and  hmits . 
to  the  which  also  these  sayings  do  pertain :  to  do  what  in  us 
lieth :  to  do  as  much  as  we  are  able.  But  the  Papists  apply 
these  sayings  to  the  spiritual  kingdom,  wherein  a  man  can  do 
nothing  else  but  sin:  for  he  is  "sold  under  sin."  Rom.  vii.  14. 
But  in  external  things  (such  I  mean  as  pertain  to  civil  and  house- 
hold government)  he  is  not  a  servant,  but  a  lord  and  ruler. 
Wherefore  they  have  done  wickedly  in  applying  these  sentences 
to  the  church,  which  properly  pertain  to  the  government  of 
commonweals  and  families.  For  the  kingdom  of  man's  reason 
and  the  spiritual  kingdom  must  be  separate  far  asunder. 


VER.  20.]  EPISTLE   TO  THE   GALATIANS.  273 

Moreover,  they  say,  that  nature  is  corrupt,  but  the  qualities 
of  nature  notwithstanding  are  sound  and  uncorrupt,  which  also 
they  attribute  even  unto  devils.  Upon  this  ground  they  reason 
after  this  manner:  if  the  natural  qualities  of  man  be  sound  and 
uncorrupt,  then  is  his  understanding  and  his  will  sound  and 
uncorrupt,  and  so  consequently  all  other  qualities  of  nature  are 
pure  and  perfect  in  him.  To  know  these  things,  it  is  necessary 
for  you,  that  ye  may  hold  the  sincerity  of  the  doctrine  of  faith. 
Where  they  say  then  that  the  natural  qualities  of  man  are  sound 
and  uncorrupt,  and  therefore  do  infer  that  a  man  is  able  of  him- 
self to  fulfil  the  law,  and  to  love  God  with  all  his  heart,  applying 
these  qualities  to  the  spiritual  kingdom,  I  deny  the  consequence; 
and  here  I  make  a  distinction  between  the  natural  and  the  spiritual 
qualities,  (which  they  confound  and  mingle  together,)  and  I  say, 
that  the  spiritual  qualities  are  not  sound,  but  corrupt,  yea,  utterly 
quenched,  through  sin  both  in  man  and  devil,  so  that  there  is  in 
them  nothing  else  but  corrupt  understanding,  and  a  will  continu- 
ally striving  against  the  will  of  God,  which  can  think  nothing 
else  but  that  which  is  altogether  against  God.  Notwithstanding, 
I  grant  that  the  natural  qualities  are  uncorrupt.  But  what  quali- 
ties are  they?  That  a  man  drowned  in  sin  and  iniquity,  and  a 
bondslave  of  Satan,  hath  will,  reason,  and  power,  notwithstand- 
ing, to  execute  the  office  of  a  magistrate,  to  govern  a  family,  to 
guide  a  ship,  to  build  a  house,  and  to  do  such  other  things  as  are 
subject  unto  man:  for  these  things  are  not  taken  from  him.  We 
do  not  then  deny  but  that  these  sentences  are  true  in  the  corporal 
kingdom:  but  if  ye  wrest  them  to  the  spiritual  kingdom,  I  utterly 
deny  them;  for  there,  as  I  said,  we  are  clean  overwhelmed  and 
drowned  in  sin.  Whatsoever  is  in  our  will  is  evil :  whatsoever 
is  in  our  understanding  is  error.  Wherefore  in  spiritual  matters 
man  hath  nothing  but  darkness,  errors,  ignorance,  malice  and 
perverseness  both  of  will  and  miderstanding.  How  then  shall 
he  work  well,  fulfil  the  law,  and  love  God  ? 

Wherefore  Paul  saith  here  that  Christ  first  began  and  not  we. 
"  He,  even  he  (saith  Paul)  loved  me,  and  gave  himself  for  me." 
As  if  he  said,  he  found  in  me  no  good  will  or  right  understand- 
ing :  but  this  good  Lord  had  mercy  upon  me.  He  saw  me  to  be 
nothing  else  but  wicked,  going  astray,  contemning  God,  and  flying 
from  him  more  and  more:  yea,  rebelling  against  God,  taken,  led^ 
and  carried  away  captive  of  the  devil.  Thus  of  his  mere  mercy 
preventing  my  reason,  my  will,  and  my  understanding,  he  loved 
me,  and  so  loved  me  that  he  gave  himself  for  me,  to  the  end  that 
I  might  be  freed  from  the  law,  sin,  the  devil,  and  death. 

Again,  these  words,  "  The  Son  of  God  loved  me,  and  gave 

himself  for  me,"  are  mighty  thunderings  and  lightnings  from 

heaven  against  the  righteousness  of  the  law  and  all  the  works 

thereof.     So  great  and  so  horrible  wickedness,  error,  darkness. 

35 


874  COMMENTARY  ON  ST.   PAUL's  [chap.  II. 

and  ignorance  was  in  my  will  and  understanding,  tnat  it  was  im- 
possible for  me  to  be  ransomed  by  any  other  means  than  by  such 
an  inestimable  price.  Why  do  we  then  vaunt  the  integrity  ana 
soundness  of  nature,  of  the  rule  of  reason,  of  free-will,  and  of 
doing  what  in  us  lieth  ?  Why  do  I  offer,  to  pacify  the  wrath  of 
God,  who,  as  Moses  saith,  "  is  a  consuming  fire,"  this  my  rotten 
stubble  and  straw,  yea  horrible  sins,  and  claim  of  him  to  reward 
me  with  grace  and  everlasting  life  for  them,  since  here  I  learn 
such  wickedness  to  lie  lurking  in  my  nature,  that  the  whole  world 
and  all  creatures  therein  were  not  able  to  countervail  the  indig- 
nation of  God,  but  that  the  very  Son  of  God  himself  must  needs 
be  delivered  for  the  same  ? 

But  let  us  consider  well  this  price,  and  let  us  behold  the  cap- 
tive, delivered,  as  Paul  saith,  for  me ;  the  Son  of  God,  I  mean, 
and  wc  shall  see  him,  without  all  comparison,  to  exceed  and 
excel  all  creatures.  What  wilt  thou  do  when  thou  hearest  the 
apostle  say,  that  such  an  inestimable  price  was  given  for  thee  ? 
Wilt  thou  bring  thy  cowl,  thy  shaven  crown,  thy  chastity,  thy 
obedience,  thy  poverty,  thy  works,  thy  merits  ?  What  shall  all 
these  do?  Yea,  what  shall  the  law  of  Moses  avail  ?  What  shall 
the  works  of  all  men,  and  all  the  sufferings  of  the  martyrs  profit 
thee  ?  What  is  the  obedience  of  all  the  holy  angels  in  compari- 
son of  the  Son  of  God  delivered,  and  that  most  shamefully,  even 
to  the  death  of  the  cross,  so  that  there  was  no  drop  of  his  most 
precious  blood,  but  it  was  shed,  and  that  for  thy  sins  ?  If  thou 
couldst  rightly  consider  this  incomparable  price,  thou  shouldst 
hold  as  accursed  of  all  these  ceremonies,  vows,  work,  and  merits 
before  grace  and  after,  and  throw  them  all  down  to  hell.  For  it 
is  a  horrible  blasphemy  to  imagine  that  there  is  any  work  where- 
by thou  shouldst  presume  to  pacify  God,  since  thou  seest  that 
there  is  nothing  which  is  able  to  pacify  him  but  this  inestimable 
price,  even  the  death  and  blood  of  the  Son  of  God,  one  drop 
whereof  is  more  precious  than  the  whole  world. 

Verse  20.     For  me. 

Who  is  this  me  ?  Even  I,  wretched  and  damnable  sinner,  so 
^dearly  beloved  of  the  Son  of  God,  that  he  gave  himself  for  me. 
If  I  then  through  works  or  merits  could  have  loved  the  Son  of 
God,  and  so  come  unto  him,  what  needed  he  to  deliver  himself 
for  me  ?  Hereby  it  appeareth  how  coldly  the  Papists  handled, 
yea,  how  they  utterly  neglected  the  Holy  Scriptures,  and  the  doc- 
trine of  faith.  For  if  they  had  considered  but  only  these  words, 
that  it  behoved  the  Son  of  God  to  be  given  for  me,  it  had  been 
impossible  that  so  many  monstrous  sects  should  have  sprung  up 
amongst  them.  For  faith  would  by-and-by  have  answered:  why 
<lost  thou  choose  this  kind  of  life,  this  religion,  this  work  ?    Dost 


l?ER.  20.]  EPISTLE   TO  THE   GALATIANS.  275 

thou  this  to  please  God,  or  to  be  justified  thereby?  Dost  thou 
not  hear,  0  thou  wretch,  that  the  Son  of  God  shed  his  blood  for 
thee  ?  This  true  faith  in  Christ  would  easily  have  withstood  all 
manner  of  sects. 

Wherefore  I  say,  (as  I  have  oftentimes  said,)  that  there  is  no 
remedy  against  sects,  or  power  to  resist  them,  but  this  only  arti- 
cle of  Christian  righteousness.  If  we  lose  this  aEiicle,  it  is  im- 
possible for  us  to  withstand  any  errors  or  sects ;  as  we  may  see 
at  this  day  in  the  fantastical  spirits  of  the  Anabaptists,  and  such 
like  :  who  being  fallen  away  from  this  article  of  justification,  will 
never  cease  to  fall,  err,  and  seduce  others,  until  they  come  to  the 
fulness  of  all  iniquity.  There  is  no  doubt  but  they  will  raise  up 
innumerable  sects,  and  still  devise  new  works.  But  what  are  all 
these  things,  (though  they  have  never  so  goodly  a  show  of  holi- 
ness,) if  ye  compare  them  to  the  death  and  blood  of  the  Son  of 
God,  "  who  gave  himself  for  me  ?"  Consider  well,  I  pray  you, 
Avho  this  Son  of  God  is,  how  glorious  he  is,  how  mighty  he  is. 
What  is  heaven  and  earth  in  comparison  of  him  ?  Let  all  the 
Papists  and  all  the  authors  of  sects,  yea,  though  the  whole 
world  take  their  part,  be  thrown  down  into  hell,  with  all  their 
righteousness,  works,  and  merits,  rather  than  the  truth  of  the 
gospel  should  be  blemished,  and  the  glory  of  Christ  perish.  What 
mean  they,  then,  to  brag  so  much  of  works  and  merits  ?  If  I, 
being  a  wretch  and  a  damned  sinner,  could  be  redeemed  by  any 
other  price,  what  needed  the  Son  of  God  to  be  given  for  me  ~f 
But  because  there  was  no  other  price  either  in  heaven  or  in 
earth,  but  Christ  the  Son  of  God,  therefore  it  was  most  necessary 
that  he  should  be  delivered  for  me.  Moreover,  this  he  did  of 
inestimable  love  :  for  Paul  saith,  "  which  loved  me." 

Wherefore  these  words,  "  which  loved  me,"  are  full  of  faith. 
And  he  that  can  utter  this  word  "me,"  and  apply  it  unto  him- 
self with  a  true  and  constant  faith,  as  Paul  did,  shall  be  a  good 
disputer  with  Paul  against  the  law.  For  he  delivered  neither 
sheep,  ox,  gold,  nor  silver,  but  even  God  himself,  entirely  and 
wholly,  "for  me,"  even  for  "me,"  I  say,  a  miserable  and 
wretched  sinner.  Now  therefore,  in  that  the  Son  of  God  was 
thus  delivered  to  death  for  me,  I  take  comfort  and  apply  this 
unto  myself.  And  this  manner  of  applying  is  the  very  true  force 
and  power  of  faith. 

These  words  (which  are  the  pure  preaching  of  grace  and 
Christian  righteousness  indeed)  Paul  setteth  against  the  right- 
eousness of  the  law.  As  if  he  said :  be  it  so  that  the  law  is  a 
heavenly  doctrine,  and  hath  also  his  glory;  yet  notwithstanding 
it  loved  not  me,  nor  gave  itself  for  me:  yea,  it  accuseth  me, 
terrifieth  me,  and  driveth  me  to  desperation.  But  I  have  now 
another  which  hath  delivered  me  from  the  terrors  of  the  kw, 
sin,  and  death,  and  hath  brought  me  into  liberty,  the  righteous- 


276  COMMENTARY  ON  ST.   PAULAS  [cHAP.  II. 

ness  of  God,  and  eternal  life  ;  who  is  called  the  Son  of  God,  to 
whom  be  praise  and  glory  for  ever. 

Faith,  therefore,  as  I  have  said,  embraceth  and  wrappeth  in 
itself  Christ  Jesus  the  Son  of  God,  deUvered  to  death  for  us,  as 
Paul  here  teacheth,  who  being  apprehended  by  faith,  giveth  unto 
us  righteousness  and  hfe.  And  here  he  setteth  out  most  lively 
the  priesthood  and  offices  of  Christ;  which  are,  to  pacify  God,  to 
make  intercession  for  sinners,  to  offer  up  himself  a  sacrifice  for 
their  sins,  to  redeem,  to  instruct,  and  to  comfort  them.  Let  us 
learn  therefore  to  give  a  true  definition  of  Christ,  not  as  the 
school-divines  do,  and  such  as  seek  righteousness  by  their  own 
works,  which  make  him  a  new  lawgiver,  who  abolishing  the  old 
law  hath  established  a  new.  To  these  Christ  is  nothing  else  but 
an  exactor  and  a  tyrant.  But  let  us  define  him  as  Paul  here 
doth  :  namely,  that  he  is  the  Son  of  God,  who  not  for  our  desert 
or  any  righteousness  of  ours,  but  of  his  own  free  mercy  offered  up 
himself  a  sacrifice  for  us  sinners,  that  he  might  sanctify  us  for  ever. 

Christ  then  is  no  Moses,  no  exactor,  no  giver  of  laws,  but  a 
giver  of  grace,  a  saviour,  and  one  that  is  full  of  mercy :  briefly, 
he  is  nothing  else  but  infinite  mercy  and  goodness,  freely  given 
and  bountifully  giving  unto  us.  And  thus  shall  you  paint  out 
Christ  in  his  right  colours.  If  you  suffer  him  any  otherwise  to 
be  painted  out  unto  you,  when  temptation  and  trouble  cometh 
you  shall  soon  be  overthrown.  Now,  as  it  is  the  greatest  know- 
ledge and  cunning  that  Christians  can  have  thus  to  define  Christ; 
so  of  all  things  it  is  the  hardest.  For  I  myself,  even  in  this 
great  light  of  the  gospel,  wherein  I  have  been  so  long  exercised, 
have  much  ado  to  hold  this  definition  of  Christ  which  Paul  here 
giveth :  so  deeply  hath  the  doctrine  and  pestilent  opinion  that 
Christ  is  a  lawgiver,  entered  even  as  it  were  oil  into  my  bones. 
Ye  young  men  therefore  are  in  this  case  much  more  happy  than 
we  that  are  old.  For  ye  are  not  infected  with  these  perniciou.^ 
errors,  wherein  I  have  been  so  nustled  and  so  drowned  even 
from  my  youth,  that  at  the  very  hearing  of  the  name  of  Christ 
my  heart  hath  trembled  and  quaked  for  fear ;  for  I  was  persuaded 
that  he  was  a  severe  judge.  Wherefore  it  is  to  me  a  double 
travail  and  trouble  to  correct  and  reform  this  evil :  first  to  forget, 
to  condemn,  and  to  resist  this  old  grounded  error,  that  Christ  is  a 
lawgiver  and  a  judge  ;  for  it  always  returneth  and  plucketh  me 
back ;  then  to  plant  in  my  heart  a  new  and  a  true  persuasion  of 
Christ  that  he  is  a  justifier  and  a  saviour.  Ye,  I  say,  that  are 
young,  may  learn  with  much  less  difficulty  to  know  Christ  purely 
and  sincerely,  if  ye  will.  Wherefore,  if  any  man  feel  himself 
oppressed  with  heaviness  and  anguish  of  heart,  he  must  not  im- 
pute it  unto  Christ,  althougli  it  come  under  the  name  of  Christ, 
bi^  unto  the  devil,  who  oftentimes  cometh  under  the  colour  of 
Christ,  and  transformeth  himself  into  an  angel  of  light. 


VER.  21.]  EPISTLE  TO  THE   GALATIANS.  277 

Let  US  learn,  therefore,  to  put  a  difference  between  Christ  and 
a  lawgiver,  not  only  in  word  but  also  in  deed  and  in  practice  ; 
that  when  the  devil  shall  come  under  the  shadow  of  Christ, 
and  shall  go  about  to  trouble  us  under  his  name,  we  may  know 
him,  not  to  be  Christ,  but  a  very  fiend  indeed.  For  Christ, 
when  he  cometh,  is  nothing  else  but  joy  and  sweetness  to  a 
trembling  and  broken  heart,  as  here  Paul  witnesseth,  who  setteth 
him  out  with  this  most  sweet  and  comfortable  title,  when  he  saith, 
"  which  loved  me,  and  gave  himself  for  me."  Christ,  therefore, 
in  very  deed,  is  a  lover  of  those  which  are  in  trouble  and  anguish, 
in  sin,  and  death,  and  such  a  lover  as  gave  himself  for  us :  who 
is  also  our  high-priest,  that  is  to  say,  a  mediator  between  God 
and  us  miserable  and  wretched  sinners.  What  could  be  said,  I 
pray  you,  more  sweet  and  comfortable  to  the  poor  afflicted  con- 
science ?  Now,  if  these  things  be  true,  (as  they  are  indeed  most 
true,  or  else  the  gospel  must  be  nothing  but  a  fable,)  then  are  we 
not  justified  by  the  righteousness  of  the  law;  but  much  less  by 
our  own  righteousness. 

Read,  therefore,  with  great  vehemency  these  words,  "me,"  and 
"for  me,"  and  so  inwardly  practise  with  thyself,  that  thou,  with 
a  sure  faith,  mayest  conceive  and  print  this  "me"  in  thy  heart, 
and  apply  it  unto  thyself,  not  doubting  but  that  thou  art  of  the 
number  of  those  to  whom  this  "  me"  belongeth  :  also  that  Christ 
hath  not  only  loved  Peter  and  Paul,  and  given  himself  for  them, 
but  that  the  same  grace  also  which  is  comprehended  in  this 
« me,"  as  well  pertaineth  and  cometh  unto  us,  as  unto  them. 
For  as  we  cannot  deny  but  that  we  are  all  sinners,  and  are  con- 
strained to  say  that  through  the  sin  of  Adam  we  are  all  lost, 
were  made  the  enemies  of  God,  subject  to  the  wrath  and  judg- 
ment of  God,  and  guilty  of  eternal  death,  (for  this  do  all  terrified 
hearts  feel  and  confess,  and  more  indeed  than  they  should  do  :) 
so  can  we  not  deny  but  that  Christ  died  for  our  sins,  that  he 
might  make  us  righteous.  For  he  died  not  to  justify  the  right- 
eous,"but  the  unrighteous,  and  to  make  them  the  children  of  God, 
and  inheritors  of  all  spiritual  and  heavenly  gifts.  Therefore, 
when  I  feel  and  confess  myself  to  be  a  sinner  through  Adam's 
transgression,  why  should  I  not  say,  that  I  am  made  righteous 
through  the  righteousness  of  Christ,  especially  when  I  hear  that 
he  loved  me,  and  gave  himself  for  me  ?  This  did  Paul  most 
steadfastly  believe,  and  therefore  he  speaketh  these  words  with 
so  great  vehemency  and  full  assurance ;  which  he  grant  unto 
us,  in  some  part  at  the  least,  who  hath  loved  us,  and  given  him- 
self for  us. 

Verse  21.     I  do  not  abrogate  or  reject  the  grace  of  God. 

Now  he  prepareth  a  way  to  the  second  argument  of  this  episjtle. 
And  here  ye  must  diligently  consider,  that  to  seek  to  be  justified 

2  A 


278  COMMENTARY  ON  ST.  PAUL's  [chAP.  ll. 

l)y  the  works  of  the  law,  is  to  reject  the  grace  of  God.  But,  I 
pray  you,  what  sin  can  be  more  execrable  or  horrible  than  to 
reject  the  grace  of  God,  and  to  refuse  that  righteousness  which 
cometh  by  Christ  ?  It  is  enough  and  too  much  already,  that  we 
are  wicked  sinners  and  transgressors  of  all  the  commandments 
of  God  :  and  yet  we  commit,  moreover,  the  most  execrable  sin 
of  all  sins,  in  that  we  do  most  contemptuously  refuse  the  grace 
of  God  and  remission  of  sins  offered  unto  us  by  Christ.  This 
blasphemy  is  more  horrible  than  can  be  expressed.  There  is  no 
sin  which  Paul  and  the  other  apostles  did  so  much  detest,  as  the 
contempt  of  grace,  and  denial  of  Christ,  and  yet  there  is  no  sin 
more  common.  Hereof  it  cometh,  that  Paul,  above  the  rest, 
doth  so  sharply  inveigh  against  Antichrist,  for  that  he  despiseth 
the  grace  of  God,  and  refuseth  the  benefit  of  Christ  our  high- 
priest,  who  offered  up  himself  a  sacrifice  for  our  sins.  Now, 
thus  to  deny  Christ,  what  is  it  else  but  to  spit  in  his  face,  to  tread 
him  under  foot,  to  set  himself  in  his  place,  and  to  say,  I  will 
justify  thee,  and  I  will  save  thee  ?  By  what  means  ?  By  masses, 
pilgrimages,  pardons,  merits,  and  such  like.  We  see  then  how 
proudly  Antichrist  hath  lift  up  himself  against  and  above  God, and 
set  himself  in  the  place  of  Christ,  rejected  the  grace  of  God,  and 
denied  the  faith.  For  this  is  his  doctrine :  faith  availeth  nothing, 
saith  he,  unless  it  be  joined  with  works ;  and  by  this  false  and 
detestable  doctrine  he  hath  defaced,  darkened,  and  utterly  buried 
the  benefit  of  Christ ;  and  in  the  stead  of  the  grace  of  Christ  and 
his  kingdom,  he  hath  established  the  doctrine  of  works  and  the 
kingdom  of  ceremonies,  and  hath  confirmed  the  same  with  mere 
trifles  and  doting  dreams,  and  by  this  means  he  hath  wrested  the 
whole  world  out  of  Christ's  hands,  (who  alone  ought  to  reign  in 
the  conscience,)  and  hath  thrown  it  down  headlong  into  hell. 

Hereby  we  may  easily  understand  what  it  is  to  reject  and 
refuse  the  grace  of  God,  even  to  seek  righteousness  by  the  law. 
Now  who  hath  ever  heard  that  a  man,  by  keeping  of  the  law, 
rejecteth  grace  ?  Do  we  then  sin  in  keeping  of  the  law  ?  No, 
forsooth.  But  we  despise  grace  when  we  observe  the  law  to 
this  end,  that  we  may  be  justified  through  it.  The  law  is  good, 
holy,  and  profitable,  and  yet  it  justifieth  not.  He  then  that 
keepeth  the  law  to  be  justified  thereby,  rejecteth  grace,  denieth 
Christ,  despiseth  his  sacrifice,  and  will  not  be  saved  by  this 
inestimable  price,  but  will  satisfy  for  his  sins  through  the  right- 
eousness of  the  law,  or  deserve  grace  by  his  own  righteousness. 
And  this  man  blasphemeth  and  despiseth  the  grace  of  God. 
Now,  what  a  horrible  thing  it  is  to  say  that  any  man  should  be 
so  devilish  as  to  despise  the  grace  and  mercy  of  God  ?  And  yet 
notwithstanding  all  the  world  doth  so:  albeit  it  cannot  abide  that 
any  man  should  so  judge  of  it,  but  will  seem  to  do  high  service 
and  honour  unto  God.     Now  foUoweth  the  second  argument. 


VER.  21.]  EPISTLE    TO    THE    GALATIANS. 

Verse  21.     Foi  if  righteousness  come  by  the  law,  then  Christ 

died  in  vain. 

These  words  of  Paul  ought  diligently  to  be  weighed  and  con- 
sidered in  this  wise.  Is  it  true  that  Christ  suffered  death  or  not  ? 
Again,  did  he  suffer  in  vain  or  not  ?  Here  we  are  constrained 
to  answer,  except  we  be  stark  mad,  that  he  suffered  in  very  deed, 
and  that  he  suffered  not  in  vain,  nor  for  himself,  but  for  us.  If 
then  he  suffered  not  in  vain,  it  followeth  of  necessity  that  right- 
eousness cometh  not  by  the  law. 

Here  again  I  admonish  you,  that  Paul  speaketh  not  of  the 
ceremonial  law  only,  as  the  Papists  do  continually  dream.  Take 
now  therefore  the  ceremonial  law,  and  even  the  moral  law  itself 
also,  or  the  law  of  the  tfen  commandments,  wherein  is  contained 
the  most  perfect  religion,  and  the  highest  service  of  God  :  that  is 
to  say,  faith,  the  fear  of  God,  the  love  of  God,  and  the  love  of 
cur  neighbour,  and  show  me  any  man  that  hath  been  justified 
thereby,  yet  it  is  true  notwithstanding  that  Christ  died  in  vain. 
For  he  that  is  justified  by  this  law,  hath  power  in  himself  to 
obtain  righteousness.  For  in  that  he  doth  what  in  him  lieth,  he 
deserveth  grace,  and  the  Holy  Ghost  is  poured  into  him,  whereby 
he  is  now  able  to  love  God  and  his  neighbour.  This  being 
granted,  it  must  needs  follow  that  Christ  died  in  vain.  For 
what  need  of  Christ  hath  he  which  both  loveth  Christ  and  giveth 
himself  for  him,  so  that  he  is  able  by  the  merit  of  congruence 
before  grace  to  obtain  grace,  and  then  to  do  such  works  as  by 
the  merit  of  worthiness  after  grace,  he  is  able  to  deserve  eternal 
life  ?  Then  take  away  Christ  with  all  his  benefits,  for  he  is 
utterly  unprofitable.  But  why  was  he  born  ?  Why  was  he 
crucified  ?  Why  did  he  suffer  ?  Why  was  he  made  my  high- 
priest,  loving  me  and  giving  "himself"  an  inestimable  sacrifice 
for  me?  In  vain,  no  doubt,  and  to  no  purpose  at  all,  if  righteous- 
ness come  by  no  other  means  than  the  Papists  teach:  for  without 
grace  and  without  Christ,  I  find  no  righteousness  either  in  myself 
or  in  the  law. 

Is  this  horrible  blasphemy  to  be  suffered  or  dissembled,  that 
the  divine  Majesty,  not  sparing  his  own  dear  Son,  but  delivering 
him  up  to  death  for  us  all,  should  not  do  all  these  thing  seriously 
and  in  good  earnest,  but  as  it  were  in  sport  ?  Before  I  would 
admit  this  blasphemy,  I  would  not  only  that  the  lioliness  of  all 
the  Papists  and  merit-mongers,  but  also  of  all  the  saints  and  holy 
angels,  should  be  thrown  into  the  bottom  of  hell,  and  condemned 
with  the  devil.  Mine  eyes  shall  behold  nothing  else  but  this 
inestimable  price,  my  Lord  and  Saviour  Christ.  He  ought  to  be 
such  a  treasure  unto  me,  that  all  other  things  should  be  but  dung 
in  comparison  of  him.  He  ought  to  be  such  a  light  unto  me, 
that  when  I  have  apprehended  him  by  faith,  I  should  not  know 


280  COMMENTARY  ON   ST.  PAUL'S  [chap.  II. 

whether  there  be  any  law,  any  sin,  any  righteousness,  or  any 
unrighteousness  in  the  world.  For  what  are  all  things  which 
are  in  heaven  and  earth,  in  comparison  of  the  Son  of  God,  Christ 
Jesus  my  Lord  and  Saviour,  "  who  loved  me  and  gave  himself 
for  me." 

Wherefore,  to  reject  the  grace  of  God  is  a  horrible  sin,  and 
commonly  reigning  throughout  the  world ;  whereof  all  they  are 
guilty  which  seek  righteousness  by  their  own  works.  For  while 
they  seek  to  be  justified  by  their  own  works  and  merits,  or  by 
the  law,  they  reject  the  grace  of  God  and  Christ,  as  I  have  said. 
And  of  all  these  abominations  the  pope  hath  been  the  only  author. 
For  he  hath  not  only  defaced  and  trodden  under  his  feet  the  gos- 
pel of  Christ,  but  hath  also  replenished  the  world  with  his  cursed 
traditions.  And  hereof,  among  other  Enormities,  his  bulls  and 
pardons  are  a  sufficient  witness;  whereby  he  absolveth,  not  such 
as  believe,  but  such  as  are  contrite,  make  confession  to  a  priest, 
and  reach  out  their  helping  hand  to  the  maintenance  of  his  pomp 
and  traditions.  Yet  notwithstanding  in  this  great  light  of  the 
gospel,  the  blind  and  obstinate  Papists  do  continue  still  in  their 
wicked  opinions  and  doting  dreams,  saying,  that  the  qualities  of 
nature  do  remain  sound  and  uncorrupt,  and  that  men  are  able  to 
prepare  themselves  to  grace,  or  to  deserve  grace  by  their  own 
works  and  merits.  And  so  far  off"  is  it  that  they  will  acknow- 
ledge their  impiety  and  error,  that  they  do  yet  still  obstinately 
defend  the  same,  even  against  their  own  conscience. 

But  we  do  constantly  affirm  with  Paul  (for  we  will  not  reject 
the  grace  of  God)  that  either  Christ  died  in  vain,  or  else  the  law 
justifieth  not.  But  Christ  died  not  in  vain :  therefore  the  law 
justifieth  not.  Christ,  the  Son  of  God,  of  his  own  free  grace  and 
mercy,  has  justified  us :  therefore  the  law  could  not  justify  us, 
for  if  it  could,  then  had  Christ  done  unwisely  in  that  he  gave 
himself  for  our  sins,  that  we  thereby  might  be  justified.  We 
conclude  therefore,  that  we  are  justified  neither  by  our  own 
works  and  merits  before  grace  or  after,  neither  yet  by  the  law. 

Now  if  my  salvation  was  so  costly  and  dear  a  price  unto  Christ, 
that  he  was  constrained  to  die  for  my  sins,  then  all  my  works, 
with  all  the  righteousness  of  the  law,  are  but  vile  and  nothing 
worth  in  comparison  of  this  inestimable  price.  For  how  can  I 
buy  that  for  a  farthing,  which  cost  many  thousand  talents  of 
gold?  Now  the  law,  (to  speak  nothing  of  other  matters  which 
are  of  much  less  value,)  with  all  the  works  and  righteousness 
thereof,  is  but  as  a  farthing,  if  ye  compare  it  unto  Christ :  who 
by  his  death  hath  vanquished  my  death,  and  hath  purchased 
righteousness  and  everlasting  life.  Should  I  then  despise  and 
reject  this  incomparable  price,  and  by  the  law  or  by  the  works 
and  merits  of  men,  (vile  dross  and  dung,  for  so  Paul  calleth  them, 
if  they  be  compared  unto  Christ,)  seek  that  righteousness  which 


VER.  21.]  EPISTLE   TO  THE   GALATIANS.  281 

Christ  freely  and  of  mere  love  hath  given  unto  me  already,  and 
hath  cost  him  so  great  a  price,  that  he  was  constrained  to  give 
himself  and  even  his  own  heart-blood  for  me  ?  This,  as  I  have 
said,  the  whole  world  doth,  and  especially  such  as  will  be  counted 
more  holy  and  religious  than  others.  Whereby  they  plainly  wit- 
ness that  Christ  died  in  vain,  although  with  their  mouths  they 
confess  the  contrary  never  so  much :  which  is  most  horrible,  to 
blaspheme  the  Son  of  God,  to  spit  in  his  face,  to  tread  him  under 
foot,  to  count  the  blood  of  the  Testament  as  an  unholy  thing,  and 
utterly  to  despise  the  spirit  of  grace. 

Paul  here  disputing  of  righteousness,  hath  no  civil  matter  in 
hand,  that  is,  he  speaketh  not  of  civil  righteousness ;  which  God 
notwithstanding  alloweth  and  requireth,  and  giveth  rewards 
thereunto  accordingly :  which  also  reason  is  able  in  some  part 
to  perform :  but  he  entreateth  here  of  the  righteousness  that 
availeth  before  God,  whereby  we  are  delivered  from  the  law, 
sin,  death,  and  all  evils,  and  are  made  partakers  of  grace,  right- 
eousness and  everlasting  life,  and  finally,  are  now  become  lords 
of  heaven  and  earth,  and  of  all  other  creatures.  This  righteousness 
neither  man's  law,  neither  the  law  of  God  is  able  to  perform. 

The  law  is  given  besides  and  above  reason,  to  be  a  light  and 
a  help  to  man,  and  to  show  him  what  he  ought  to  do,  and  what 
to  leave  undone.  Notwithstanding,  man  with  all  his  strength 
and  reason,  yea,  with  this  great  light  also  and  heavenly  benefit, 
(the  law  I  mean,)  cannot  be  justified.  Now  if  that  which  is  the 
most  excellent  thing  in  the  world,  (the  law  I  say,)  which  as  a 
bright  shining  sun  is  joined  to  the  dim  and  obscure  light  of  man's 
reason  to  lighten  and  to  direct  it,  is  not  able  to  justify,  what  can 
reason  do,  I  pray  you,  without  the  law  ?  What  ?  Doubtless 
nothing  else  but  that  which  the  pope  with  his  dreaming  sophisters 
and  his  whole  synagogue  hath  done,  who  with  their  own  tradi- 
tions have  darkened  the  light  even  of  the  first  commandment. 
Wherefore  there  is  not  one  of  them  that  is  able  rightly  to  under 
stand  any  one  syllable  of  the  law,  but  every  man  walketh  in 
mere  darkness  of  man's  reason.  And  this  error  is  much  more 
pernicious  and  deadly,  than  that  which  proceedeth  of  the  doc- 
trine of  works  and  the  law. 

These  words  therefore  are  very  effectual  and  full  of  power 
when  he  saith :  "  If  righteousness  come  by  the  law,  then  Christ 
died  in  vain." — He  speaketh  here  nothing  of  man's  strength, 
reason  or  wisdom,  be  it  never  so  great,  (for  the  greater  it  is,  the 
sooner  it  deceiveth  a  man,)  but  he  saith  plainly  without  all  con- 
dition :  "  If  by  the  law,"  &c.  Wherefore  reason,  lightened, 
aided  and  directed  by  the  law,  yea,  even  by  the  law  of  God,  is 
so  unable  to  attain  righteousness,  that  it  draweth  a  man  from 
righteousness,  and  rejecteth  Christ.  Set  thou  therefore  the  death 
of  Christ  alone  against  all  laws,  and  with  Paul,  "  know  nothing 
36  2  A  2 


282  COMMENTARY  ON  ST.  PAUL's  [chAP.  II 

but  Jesus  Christ  crucified."  1  Cor.  ii.  2.  Receive  no  light  either 
of  reason,  or  of  the  law,  or  of  any  thing  else,  than  of  Christ 
alone.  Then  shalt  thou  be  learned  indeed,  righteous  and  holy, 
and  shalt  receive  the  Holy  Ghost,  which  shall  preserve  thee  in 
the  purity  of  the  word  and  faith :  but  set  Christ  aside,  and  all 
things  are  but  vain. 

Here  again  we  see  what  a  goodly  commendation  Paul  giveth 
to  the  righteousness  of  the  law,  or  man's  own  righteousness, 
namely,  that  it  is  a  contemning  and  rejecting  of  the  grace  of 
God,  and  an  abolishing  of  the  death  of  Christ.  Paul  is  no  great 
rhetorician,  and  yet  see  what  matter  he  ministereth  to  him  that 
listeth  to  play  the  rhetorician.  What  eloquence  is  able  sufficiently 
to  set  forth  these  words :  to  reject  the  grace,  the  grace  of  God  : 
also,  that  Christ  died  in  vain.  The  horribleness  whereof  is  such, 
that  all  the  eloquence  in  the  world  is  not  able  to  express  it.  It 
is  a  small  matter  to  say,  that  any  man  died  in  vain :  but  to  say 
that  Christ  died  in  vain,  is  to  take  him  quite  away.  Whoso 
listeth  to  play  the  rhetorician,  hath  here  matter  enough  to  dilate 
and  amplify  at  large,  what  a  horrible  and  blasphemous  doctrine 
it  is  to  set  up  the  righteousness  of  the  law  and  works.  For 
what  can  be  more  blasphemous  and  horrible,  than  to  make  the 
death  of  Christ  unprofitable  ?  And  what  do  they  else  which 
keep  the  law  to  this  end,  that  they  may  be  justified  thereby  ? 
Now  to  make  the  death  of  Christ  unprofitable,  is  to  make  the 
resurrection,  his  victory,  his  glory,  his  kingdom,  heaven,  earth, 
God  himself,  the  majesty  of  God,  and  briefly  all  things  else  un- 
profitable, and  of  none  effect. 

This  thundering  and  lightning  from  heaven  against  the  right- 
eousness of  the  law  and  man's  own  righteousness,  should  make 
us  to  abhor  it. — And  here  with  this  thunderclap  falleth  down  all 
the  orders  of  monk  and  friars,  with  all  such  superstitious  religions. 
For  who  will  not  detest  his  own  vows,  his  cowls,  his  shaven 
crown,  all  men's  traditions,  yea,  the  very  law  of  Moses  also,  if 
he  hear  that  for  these  things  he  rejected  the  grace  of  God,  and 
maketh  the  death  of  Christ  unprofitable  :  the  world  hearing 
this,  doth  not  believe  that  it  is  true.  It  thinketh  that  such  horri- 
ble wickedness  cannot  enter  into  any  man's  heart,  that  he  should 
reject  the  grace  of  God,  and  esteem  the  death  of  Christ  as  a 
thing  of  nought?  And  yet  this  sin  commonly  reigneth.  For 
whosoever  seeketh  righteousness  without  Christ's,  either  by 
works,  merits,  satisfactions,  afflictions,  or  by  the  law,  rejecteth 
the  grace  of  God,  and  despiseth  the  death  of  Christ,  whatsoever 
he  protesteth  with  his  mouth  to  the  contrary. 


VER.  1.]  EPISTLE   TO  THE   GALATIANS.  283 


J  CHAPTER  III. 

Verse  1.     0,  foolish  Galatians ! 

Paul  here  showeth  his  apostolical  care,  and  burning  zeal 
which  he  beareth  to  the  church :  so  that,  in  disputing  and  con- 
futing, he  intermingleth  sometimes  gentle  exhortation,  and  some- 
times he  sharply  reproveth,  according  to  his  ov/n  rule  given  to 
Timothy.  "  Preach,"  saith  he,  "  the  word  :  be  instant  in  season 
and  out  of  season:  reprove,  rebuke,  exhort."  2  Tim.  iv.  3.  Here 
the  simple  reader  may  haply  be  deceived,  if  he  be  not  circum- 
spect, to  think  that  Paul  in  teaching  keepeth  no  order  at  all. 
And  indeed,  after  the  manner  of  the  rhetoricians,  he  observeth 
none;  but  as  concerning  the  spirit  he  useth  a  goodly  order. 

Now  after  that  he  hath  sufficiently  proved,  and  with  two 
strong  arguments  confirmed  this  article,  that  Christian  right- 
eousness cometh  not  by  keeping  of  the  law,  but  by  faith  in 
Christ,  and  withal  hath  confuted  the  doctrine  of  the  false  apos- 
tles ;  in  the  midst  of  this  discourse  he  turneth  his  talk  to  the  Ga- 
latians, and  reproveth  them,  saying,  "  0  ye  foolish  Galatians," 
&c.  As  if  he  should  say  :  Alas,  from  whence  are  ye  fallen,  0 
ye  miserable  Galatians  ?  I  have  most  carefully  and  diligently 
taught  you  the  truth  of  the  gospel,  and  ye  also  have  received 
the  same  of  me  with  fervent  zeal  and  great  diligence.  How 
then  cometh  it  to  pass,  that  ye  are  so  suddenly  fallen  away  from 
it  ?     "  Who  hath  bewitched  you  ?" 

He  reproveth  the  Galatians  very  sharply,  as  it  seemeth,  when 
he  calleth  them  fools,  bewitched  and  disobedient  to  the  truth. 
Now  whether  he  did  this  of  zeal  or  compassion,  I  will  not  here 
contend :  both  may  be  true.  A  carnal  man  would  interpret  this 
to  be  a  reviling,  rather  than  a  godly  reprehension.  Did  Paul  then 
give  an  evil  example,  or  was  he  spiteful  against  the  churches  of 
Galatia,  because  he  called  them  foolish  and  bewitched  ?  No, 
not  so.  For  with  a  Christian  zeal  it  is  lawful  for  an  apostle,  a 
pastor,  or  preacher,  sharply  to  reprove  the  people  confmitted  to 
his  charge  :  and  such  reprovings  are  both  fatherly  and  godly.  So 
parents,  of  a  fatherly  and  motherly  affection,  do  sharply  reprove 
and  rebuke  their  children ;  which  they  would  not  bear,  if  an- 
other should  do  it.  The  schoolmaster  sometimes  is  angry  with 
his  scholar,  he  rebuketh  him  and  beateth  him:  all  which  he 
taketh  in  good  part,  and  would  not  bear  it  at  the  hands  of  his 
equal.  The  magistrate  likewise  is  angry :  he  reproveth  and 
punisheth  such  as  are  under  his  charge.  And  this  discipline  is 
not  only  good,  but  also  very  necessary;  without  the  which, 


284  COMMENTARY  ON  ST.  PAUL's  [chap,  ill. 

nothing  can  be  well  done.  Wherefore,  unless  the  magistrate, 
the  minister,  the  father  and  mother  be  angry,  and  use  to  reprove 
or  rebuke  when  the  case  requireth,  he  is  unprofitable,  and  never 
shall  discharge  his  office  rightly. 

Wherefore,  sharp  chidings  and  bitter  words  are  as  necessary 
in  every  kind  of  life,  as  any  other  virtue  else.  Yet  notwith- 
standing this  anger  must  be  so  tempered,  that  it  proceed  not  of 
any  envy  or  malice,  but  only  of  a  fatherly  affection  and  Chris- 
tian zeal  :  that  is  to  say,  it  ought  not  to  be  childish  or  woman- 
like seeking  revenge ;  but  only  for  the  correcting  of  the  fault : 
as  the  father  correcteth  not  his  child  with  a  desire  to  revenge, 
but  only  that  the  child  thereby  may  be  the  better.  And  these 
kinds  of  anger  are  good,  and  are  called  in  the  Scripture  zeals  or 
jealousies.  For  in  chastising  my  brother,  my  child,  my  scholar, 
or  subject  in  this  sort,  I  seek  not  his  destruction,  but  his  profit 
and  welfare. 

It  may  be  then,  that  Paul  here  rebuketh  the  Galatians,  either 
of  a  very  zeal  (not  to  destroy  them,  but  by  this  means  to  reduce 
them  into  the  way  again,  and  to  amend  them)  or  else  of  pity  and 
compassion,  as  it  were  by  way  of  complaint,  for  that  it  grieveth 
him  that  they  should  be  so  miserably  reduced.  As  if  he  should 
say  :  I  am  sorry  and  ashamed  to  hear  of  this  your  miserable 
case,  your  wretched  doings,  &c.  In  like  manner  do  we  also 
reprehend  the  miserable :  not  that  we  tread  them  down,  or 
upbraid  them  with  their  misery,  but  as  having  compassion  on 
them,  and  seeking  their  amendment.  This  I  say,  lest  any  man 
should  cavil,  that  Paul  railed  upon  the  churches,  contrary  to  the 
rule  of  the  gospel. 

In  like  manner  Christ  rebuketh  the  Pharisees,  calling  them 
serpents,  the  generation  of  vipers,  the  children  of  the  devil. 
But  these  are  the  rebukings  of  the  Holy  Ghost.  They  are 
fatherly  and  motherly,  and  as  the  chidings  of  a  faithful  friend  : 
as  it  is  said  also  in  the  Proverbs :  "  better  are  the  wounds  of  a 
friend  than  the  kisses  of  an  enemy."  Prov.  xxvii.  6.  Thus  one 
and  the  selfsame  rebuke,  if  it  come  out  of  the  mouth  of  a  father, 
may  be  a  great  benefit :  but  if  it  .proceed  out  of  the  mouth  of 
our  equal  or  enemy,  it  is  a  spiteful  reproach.  When  two  men 
do  one  ttiing,  in  the  one  it  is  commendable,  and  in  the  other  it 
is  reproved.  But  when  Christ  and  Paul  do  reprove,  it  is  done 
with  singular  virtue  and  commendation:  but  when  a  private  man 
should  do  the  like,  it  is  in  him  a  great  vice.  Therefore,  one  and 
the  selfsame  word  in  the  mouth  of  Paul  is  a  benefit,  but  in  the 
mouth  of  another  it  is  a  reproach. 

There  is  a  certain  vehemency  to  be  noted  in  this  word,  Gala- 
tians ;  for  he  calleth  them  not  his  brethren,  as  elsewhere  he  is 
wont  to  do :  but  he  calleth  them  by  the  name  which  was  proper 
to  their  country.     And  it  seemeth  that  it  was  the  natural  vice  of 


.  VER.  1.]  EPISTLE   TO   THE   GALATIANS.  2S5 

that  nation  to  be  foolish ;  like  as  it  was  the  fault  of  the  Cretenses 
to  be  liars.  As  if  he  should  say  :  As  ye  are  called,  even  so  are 
ye  indeed,  and  so  ye  continue ;  that  is  to  say,  foolish  Galatians ; 
and  so  you  show  yourselves  to  be  even  now,  in  the  business  of 
the  gospel,  (wherein  notwithstanding  ye  ought  to  have  been  most 
wise,)  yet  ye  continue  still  in  your  own  nature,  and  are  no 
changelings.  Thus  Paul,  by  way  of  correction,  putteth  the  Ga- 
latians in  mind  of  their  corrupt  nature. 

Moreover,  we  are  here  admonished,  that  according  to  the 
flesh,  there  are  yet  natural  vices  remaining  in  the  churches,  and 
in  the  godly.  Grace  maketh  not  such  a  change  in  the  faithful, 
that  by-and-by  they  become  altogether  new  creatures,  and  per- 
fect in  all  things :  but  there  remain  yet  certain  dregs  of  their  old 
and  natural  corruption.  As  if  a  man,  that  is  naturally  inclined 
to  anger,  be  converted  to  Christ,  although  he  be  mollified  by 
grace,  (the  Holy  Ghost  so  framing  his  heart,  that  he  is  now  be- 
come more  meek  and  gentle,)  yet  this  natural  vice  is  not  utterly 
quenched  in  his  flesh.  Likewise,  such  as  are,  by  nature,  severe 
and  sharp,  although  they  be  converted  to  the  fahh,  yet  notwith- 
standing they  cannot  utterly  forsake  this  vice.  Hereof  it  cometh, 
that  the  Holy  Scriptures,  which  do  contain  all  one  truth  of  diverse 
spirits  are  diversely  handled.  One,  in  teaching,  is  mild  and  gentle : 
another  more  rough  and  rigorous.  Thus  the  Spirit  of  God,  being 
poured  into  diverse  vessels,  doth  not  quench  at  once  the  vices  of 
nature :  but  by  little  and  little,  during  this  life,  he  purgeth  that 
sin  which  is  rooted,  not  only  in  the  Galatians,  but  also  in  all  men 
of  all  nations. 

Albeit  then  that  the  Galatians  were  lightened  and  did  believe, 
and  had  now  received  the  Holy  Ghost  by  the  preaching  of  faith, 
notwithstanding  this  remnant  of  vice,  (this  foolishness  I  mean,) 
and  the  original  corruption,  which  afterwards  did  easily  burst  out 
into  a  flame  of  false  doctrine,  remained  in  them  still.  Wherefore 
let  no  man  trust  so  much  in  himself,  as  to  think  that  when  he 
liath  received  grace,  he  is  thoroughly  purged  from  his  old  vices. 
Indeed,  many  things  are  purged  in  us,  and  principally  the  head 
of  the  serpent ;  that  is  to  say,  infidelity  and  ignorance  of  God  is 
cut  off"  and  bruised,  but  the  slimy  body  and  the  remnants  of  sin 
remain  still  in  us.  Let  not  man  therefore  presume  so  much  of 
himself,  that  when  he  hath  once  received  faith,  he  can  by-and-by 
be  thoroughly  changed  into  a  new  man  :  nay,  he  shall  keep 
somewhat  of  his  old  vices  still  cleaving  unto  him,  (Heb.  xii.  1,) 
though  he  be  never  so  good  and  so  perfect  a  Christian.  For  we 
are  not  yet  dead,  but  we  still  live  in  the  flesh  :  which,  because  it 
is  not  yet  pure,  continually  lusteth  against  the  spirit.  "  I  am 
carnal,"  saith  Paul,  "  sold  under  sin.  I  see  another  law  in  my 
members  rebelling  against  the  law  of  my  mind."  Rom.  vii.  14. 
83.     Gal.  V.  17.     Wherefore  the  natural  vices  that  were  in  us 


2S6  COMMENTARY  ON  ST.  Paul's  [chai.III. 

before  we  received  faith,  do  still  remain  in  us  after  that  we  have 
received  faith ;  saving  that  nov/  they  are  subdued  to  the  spirit, 
which  hath  the  upper  hand  to  keep  them  under,  that  they  rule 
not ;  and  yet  not  without  great  conflict.  This  glory  is  due  to 
Christ  alone ;  and  this  title  he  beareth,  "  that  he  is  pure  and 
without  blemish :  who  did  no  sin,  neither  was  there  any  guile 
found  in  his  mouth."     I  Pet.  ii,  22. 

Verse  1.    Who  hath  bewitched  you^  that  you  should  not  believe 

the  truth  ? 

Here  have  ye  another  commendation  of  this  goodly  righteous- 
ness of  the  law,  and  of  our  own  righteousness,  namely,  that  it 
maketh  us  to  contemn  the  truth  :  it  bewitcheth  us  in  such  sort, 
that  we  do  not  believe  nor  obey  the  truth,  but  rebel  against  it. 

OF    THE    BODILV    AND    SPIRITUAL    WITCHCRAFT. 

Paul  calleth  the  Galatians  foolish  and  bewitched,  comparing 
them  to  children,  to  whom  witchcraft  doth  much  harm.  As 
though  he  should  say:  It  happeneth  to  you  as  it  doth  to  child- 
ren, whom  witches,  sorcerers,  and  enchanters  are  wont  to  charm 
by  their  enchantments,  and  by  the  illusions  of  the  devil.  After- 
Avards,  in  the  fifth  chapter,  he  rehearseth  sorcery  among  the 
works  of  the  flesh,  which  is  a  kind  of  witchcraft,  whereby  he 
plainly  testifieth,  that  indeed  such  witchcraft  and  sorcery  there 
is,  and  that  it  may  be  done.  Moreover,  it  cannot  be  denied  but 
that  the  devil  liveth,  yea,  and  reigneth  throughout  the  whole 
world.  Witchcraft  and  sorcery  therefore  are  the  works  of  the 
devil;  whereby  he  doth  not  only  hurt  men,  but  also,  by  the 
permission  of  God,  he  sometimes  destroyeth  them.  Furthermore, 
we  are  all  subject  to  the  devil,  both  in  body  and  goods  ;  and  we 
be  strangers  in  this  world,  whereof  he  is  the  prince  and  god. 
Therefore  the  bread  which  we  eat,  the  drink  which  we  drink, 
the  garments  which  we  wear,  yea,  the  air,  and  whatsoever  we 
live  by  in  the  flesh,  is  under  his  dominion. 

But  he  doth  not  only  bewitch  men  after  this  gross  manner,  but 
also  after  a  more  subtle  sort,  and  much  more  dangerous ;  wherein 
he  is  a  marvellous  cunning  workman.  And  hereof  it  cometh 
that  Paul  applieth  the  bewitching  of  the  senses  to  the  bewitch- 
ing of  the  spirit.  For  by  this  spiritual  witchcraft  that  old  serpent 
bewitcheth  not  men's  senses,  but  their  minds  with  false  and 
wicked  opinions :  which  opinions,  they  that  are  so  bewitched, 
do  take  to  be  true  and  godly.  Briefly,  so  great  is  the  malice  of 
this  sorcerer  the  devil,  and  his  desire  to  hurt,  that  not  only  he 
deceiveth  those  secure  .and  proud  spirits  with  his  enchantments, 
but  even  those  also  which  are  professors  of  true  Christianity, 
and  well  affected  in  religion  :  yea,  as  touching  myself,  to  say  the 
ti*yth,  he  sometimes  assaileth  me  so  mightily,  and  oppresseth  me 


VER.  1.]  EPISTLE   TO   THE   GALATIANS.  287 

with  such  heavy  cogitations,  that  he  utterly  shadoweth  my  Sa- 
viour Christ  from  me,  and  in  a  manner  taketh  him  clean  out  of 
my  sight.  To  be  brief,  there  is  none  of  us  all  which  is  not  often- 
times bewitched  by  false  persuasions  :  that  is  to  say,  which  doth 
not  fear,  trust,  or  rejoice  where  he  ought  not,  or  doth  not  some- 
times think  otherwise  of  God,  of  Christ,  of  faith,  of  his  vocation, 
&c.,  than  he  should  do. 

Let  us  therefore  learn  to  know  the  subtle  sleights  of  this  sor- 
cerer, lest  if  he  find  us  sleeping  in  security  he  deceive  us  by  his 
enchantments.  True  it  is,  that  by  his  sorcery  he  can  do  no  hurt 
to  our  ministry  :  yet  is  he  with  us  in  spirit.  Day  and  night  he 
rangeth  about,  seeking  how  he  may  devour  every  one  of  us 
alone,  and  unless  he  find  us  sober,  and  armed  with  spiritual 
weapons,  that  is  to  say,  with  the  word  of  God  and  faith,  he  will 
devour  us. 

This  is  the  cause  that  he  oftentimes  stirreth  up  new  battles 
against  us.  And  indeed  it  is  very  profitable  for  us  that  he  thus 
assaileth  us,  and  by  his  subtle  trains  exerciseth  us  ;  for  by  this 
means  he  confirmeth  our  doctrine,  he  stirreth  up  and  increaseth 
faith  in  us.  Indeed,  we  have  been  many  times  cast  down,  and 
yet  still  are  cast  down  in  this  conflict,  but  we  perish  not :  for 
Christ  hath  always  triumphed,  and  doth  triumph  through  us. 
Wherefore  we  hope  assuredly,  that  we  shall  also  hereafter  by 
Jesus  Christ  obtain  the  victory  against  the  devil.  And  this  hope 
bringeth  unto  us  sure  consolation,  so  that  in  the  midst  of  our 
temptations  we  take  courage  and  say :  Behold,  Satan  hath  here- 
tofore tempted  us,  and  by  his  false  illusions  hath  provoked  us  to 
infidelity,  to  the  contempt  of  God,  despair,  &c.,  yet  hath  he  not 
prevailed,  nor  shall  he  prevail  hereafter.  "  He  is  greater  that  is 
in  us,  than  he  that  is  in  the  world."  1  John  iv.  4.  Christ  is 
stronger,  who  hath  and  doth  overcome  that  strong  one  in  us,  and 
shall  overcome  him  forever.  Notwithstanding  the  devil  some- 
times overcometh  us  in  the  flesh,  that  we  may  have  experience 
of  the  power  of  a  stronger  against  that  strong  one,  and  may  say, 
with  Paul,  "  When  I  am  weak,  then  am  I  strong." 

Let  no  man  think  therefore  that  the  Galatians  only  were 
bewitched  of  the  devil :  but  let  every  man  think  that  he  himself 
might  have  been,  and  yet  may  be  bewitched  by  him.  There  is 
none  of  us  so  strong  that  he  is  able  to  resist  him,  and  especially 
if  he  attempt  to  do  it  by  his  own  strength.  "  Job  was  an  upright 
and  a  just  man,  fearing  God,  and  there  was  none  like  unto  him 
upon  the  earth."  Job  i.  8.  But  what  power  had  he  against  the 
devil,  when  God  withdrew  his  hand?  Did  not  this  holy  man  hor 
ribly  fall  ?  Therefore  this  enchanter  was.  not  only  mighty  in  the 
Galatians,  but  he  goeth  about  continually  to  deceive,  if  not  all 
men,  yet  as  many  as  he  can,  with  his  illusions  and  false  persua 
sions :  "  For  he  is  a  liar,  and  the  father  of  lies."  John  viii.  44. 


288  COMMENTARY   ON    ST.  PAUL's  [chAP.  III. 

Verse  1.      Who  hath  bewitched  you  ? 

Here  Paul  excuseth  the  Galatians,  and  layeth  the  fault  upon 
the  false  apostles.  As  though  he  should  "say,  I  see  that  ye  are 
not  fallen  through  wilfulness  or  malice;  but  the  devil  hath  sent 
the  enchanting  false  apostles,  his  children,  amongst  you,  and  they 
do  so  bewitch  you,  in  teaching  you  that  ye  are  justified  by  the 
law,  that  now  ye  think  otherwise  of  Christ  than  ye  did  afore, 
when  ye  heard  the  gospel  preached  by  me.  But  we  labour,  both 
by  preaching  and  writing  unto  you,  to  uncharm  that  sorcery 
wherewith  the  false  apostles  have  bewitched  you,  and  to  set  at 
liberty  those  which  are  snared  therewith. 

So  we  also  at  this  day  to  labour  by  the  word  of  God  against 
those  fantastical  opinions  of  the  Anabaptists,  that  we  may  set  at 
liberty  those  that  are  entangled  therewith,  and  reduce  them  to 
the  pure  doctrine  of  faith,  and  there  hold  them.  And  this  our 
labour  is  not  altogether  in  vain-;  for  we  have  called  back  many 
whom  they  have  bewitched,  and  have  delivered  them  out  of  their 
snares.  Notwithstanding  such  there  are,  as  will  not  suffer  them- 
selves to  be  taught,  especially  the  chief  sorcerers  and  authors  of 
this  witchery.  They  will  hear  no  reason,  nor  admit  the  Scrip- 
ture :  yea,  they  abuse  and  corrupt  the  Scripture,  and  avoid  such 
places  as  are  alleged  against  them,  with  their  false  glosses  and 
devilish  dreams,  clean  contrary  to  the  Scripture  ;  which  is  a 
manifest  sign  that  they  are  bewitched  of  the  devil.  Wherefore 
they  are  nothing  amended  by  our  admonitions,  but  are  much 
more  hardened  and  more  obstinate  than  they  were  before.  And 
surely  I  could  never  have  believed,  but  that  I  have  good  experi- 
ence thereof  at  this  day,  that  the  power  of  the  devil  is  so  great^ 
that  he  is  able  to  make  falsehood  so  like  the  truth.  Moreover, 
(which  is  yet  much  more  horrible,)  when  he  goeth  about  to  over- 
whelm sorrowful  consciences  with  overmuch  heaviness,  he  can 
so  cunningly  and  so  lively  change  himself  into  the  likeness  of 
Christ,  that  it  is  impossible  for  the  poor  tempted  and  afflicted 
soul  to  perceive  it :  whereby  many  simple  and  ignorant  persons 
are  deceived  and  driven  down  to  desperation,  and  some  also  to 
destroy  themselves ;  for  they  are  so  bewitched  of  the  devil,  that 
they  believe  this  to  be  a  most  certain  truth,  that  they  are  tempted 
and  accused,  not  of  the  devil,  but  of  Christ  himself. 

Such  a  thing  of  late  happened  to  that  miserable  man  Dr.  Kraws 
of  Halle,  which  said,  "  I  have  denied  Christ,  and  therefore  he 
standeth  now  before  his  Father  and  accuseth  me."  He  being 
blinded  with  the  illusion  of  the  devil,  hath  so  strongly  conceived 
in  his  mind  this  imagination,  that  by  no  exhortation,  no  consola- 
tion, no  promises  of  God  he  could  be  brought  from  it ;  where- 
Tipon  he  despaired,  and  so  miserably  destroyed  himself  This 
was  a  mere  lie,  a  bewitching  of  the  devil,  and  a  fantastical  defini- 


VER.  1.]  EPISTLE   TO  THE   GALATIANS.  28S 

tion  of  a  strange  Christ,  whom  the  Scripture  knoweth  not.  For 
the  Scripture  setteth  forth  Christ,  not  as  a  judge,  a  tempter,  an. 
accuser;  but  a  reconciler,  a  mediator,  a  comforter,  and  a  throne 
of  grace. 

But  the  poor  man,  deluded  by  the  devil,  could  not  then  see 
this;  and  therefore,  against  all  Scripture,  he  thinketh  this  to  be 
an  undoubted  truth:  "Christ  accuseth  thee  before  his  Father: 
he  standeth  not  for  thee,  but  against  thee ;  therefore  thou  art 
damned."  And  this  temptation  is  not  of  man,  but  of  the  devil, 
which  that  enchanter  most  strongly  imprinteth  in  the  heart  of 
the  tempted.  But  unto  us  which  are  led  and  taught  by  another 
spirit,  it  is  a  cursed  lie,  and  a  bewitching  of  the  devil.  But  unto 
those  that  are  thus  bewitched,  it  is  so  certain  a  truth,  that  none 
can  be  more  certain. 

Seeing  then  that  the  devil  is  able  to  print  in  our  heart  so 
manifest  a  lie,  that  we  would  swear  a  thousand  times  it  were  an 
undoubted  truth,  we  must  not  be  proud,  but  walk  in  fear  and 
humility,  calling  upon  the  Lord  Jesus,  that  we  be  not  led  into 
temptation.  Worldly  and  secure  men,  which,  having  heard  the 
gospel  once  or  twice  preached,  do  by-and-by  imagine  that  they 
have  received  abundance  of  the  Spirit,  fall  at  length  in  like  man- 
ner, because  they  fear  not  God,  they  are  not  thankful  unto  him, 
but  persuade  themselves  that  they  are  able,  not  only  to  hold  and 
defend  the  doctrine  of  true  religion,  but  also  to  stand  against  the 
devil  in  any  assault  or  conflict,  be  it  ever  so  great.  Such  are 
meet  instruments  for  the  devil  to  bewitch  and  to  throw  down  to 
desperation. 

On  the  other  side,  say  not  then,  I  am  perfect ;  I  cannot  fall 
but  humble  thyself,  and  fear,  lest,  if  thou  stand  to-day,  to-moi» 
row  thou  be  overthrown.  I  myself,  although  I  be  a  doctor  of 
divinity,  and  have  now  preached  Christ,  and  fought  against  the 
devil  in  his  false  teachers  a  great  while,  by  mine  own  experience 
have  found  how  hard  a  matter  this  is.  For  I  cannot  shake  off 
Satan  as  I  desire :  neither  can  I  so  apprehend  Christ  as  the 
Scripture  setteth  him  forth :  but  oftentimes  the  devil  setteth 
before  mine  eyes  a  false  Christ.  But,  thanks  be  to  God  who 
keepeth  us  in  the  word,  in  faith,  and  in  prayer,  that  we  may 
walk  before  him  in  humility  and  fear,  and  not  presume  of 
our  own  wisdom,  righteousness,  and  strength,  but  trust  in  the 
power  of  Christ,  who  is  strong  when  we  are  weak,  and  by  us 
weak  and  feeble  creatures  continually  overcometh  and  triumph- 
eth ;  to  whom  be  glory  forever. 

This  bewitching  then,  and  this  sorcery,  is  nothing  else  but  a 
plain  illusion  of  the  devil,  printing  in  the  heart  a  false  opinion 
of  Christ  and  against  Christ,  and  he  that  is  deluded  with  this 
opinion,  is  bewitched.  They  therefore  that  have  this  opinion, 
that  they  are  justified  by  the  works  of  the  law,  or  by  the  tradi- 
37  2B 


290  COMMENTARY  ON   ST.   PAUL's  [cHAP.  III. 

tions  of  men,  are  bewitched ;  for  this  opinion  is  against  faith  and 
against  Christ.  Paul  useth  this  word  [bewitching]  in  contempt 
of  the  false  apostles,  which  so  vehemently  urged  the  doctrine  of 
the  law  and  works.  As  if  he  should  say.  What  a  devilish  be- 
witching is  this  ?  For  as  the  senses  are  perverted  by  bodily 
witchcraft,  so  are  the  minds  of  men  also  deluded  by  this  spiritual 
witchcraft. 

Verse  1.      That  ye  should  not  obey  the  truth  ? 

The  Galatians  at  the  first  did  gladly  hear  and  obey  the  truth. 
Therefore  when  he  saith,  "  Who  hath  bewitched  you  ?"  he 
showeth  that  they  were  bewitched  by  these  false  apostles,  and 
were  fallen  away  from  the  truth,  which  before  they  did  obey. 
But  this  seemeth  yet  a  more  bitter  and  vehement  kind  of  speech, 
when  he  saith,  that  they  do  not  believe  the  truth.  For  he  signi- 
ficth  by  these  words  that  they  are  bewitched,  and  that  he  would 
deliver  them  from  this  witchery,  and  yet  they  will  not  acknow- 
ledge nor  receive  this  benefit.  For  it  is  certain  that  he  did  not 
reduce  all  from  the  errors  of  the  false  apostles  unto  the  truth, 
but  that  many  of  them  remained  yet  still  bewitched.  Therefore 
he  useth  these  sharp  and  vehement  words,  "Who  hath  bewitched 
you?"  As  if  he  would  say.  Ye  are  so  deluded  and  bewitched 
that  now  ye  cannot  obey  the  truth.  I  fear  lest  many  of  you  are 
utterly  lost,  and  so  fallen  away  that  ye  will  never  return  again 
to  the  truth. 

And  here  you  have  again  to  note  by  the  way,  another  goodly 
commendation  of  the  law  and  man's  own  righteousness,  that  the 
doctrine  and  preaching  thereof,  be  it  never  so  fervent,  if  the 
preaching  of  Christ  and  of  the  gospel  do  not  go  withal,  never 
bringeth  with  it  true  conversion  and  hearty  repentance.  Hereof 
manifest  demonstrations  we  have,  not  only  by  plain  words  of 
the  Scripture,  but  also  by  evident  experience.  For  as  it  is  true 
Avhich  is  written  to  the  Hebrews,  that  the  law  bringeth  none  to 
•erfection :  so  in  this  epistle,  St.  Paul,  by  manifest  example, 
Gonfirmeth  the  same,  reasoning  thus  with  the  Galatians :  Tell 
Tie,  saith  he,  ye  that  would  be  justified  by  the  law,  received  ye 
the  Spirit  of' God  by  hearing  the  law,  or  by  the  gospel  of  faith 
preached?  Proving  by  their  own  experience,  that  it  is  not  the 
law  nor  the  preaching  thereof,  but  the  gospel  and  preaching  of 
faith  that  raiseth  a  man  being  fallen,  and  quickeneth  him  to  true 
repentance,  as  more  fully  is  to  be  expressed  hereafter,  when  we 
come  to  the  place.  And  yet  neither  is  the  preaching  of  the  law 
without  its  etfect:  the  use  thereof  only  serveth  to  show  forth  the 
wrath  of  God,  and  to  cast  down :  but  to  raise  up  a  man,  that 
Cometh  by  the  ministration  of  the  gospel,  and  the  preaching  of 
faith  only  in  Christ. 


VER.  1.]  EPISTLE  TO  THE  GALATIANS.  2 

Verse  1.     To  whom  Jesus  Christ  before  ivas  described  in  your 

sight. 

It  was  bitterly  spoken  where  he  said  before,  that  they  were 
so  bewitched  that  they  could  not  obey  the  truth  ;  but  it  is  more 
bitterly  said,  when  he  addeth,  that  Christ  was  so  lively  described 
before  them,  that  they  might  handle  him  with  their  hands,  and 
yet  they  would  not  obey  the  truth.  Thus  he  convinceth  them 
even  by  their  own  experience.  As  though  he  would  say :  Ye 
are  so  bewitched  and  deluded  with  the  devilish  opinions  of  the 
false  apostles,  that  now  ye  will  not  obey  the  truth.  And  whereas 
I  have  with  great  travel  and  diligence  set  forth  Christ  plainly 
before  your  eyes,  yet  doth  this  profit  nothing  at  all. 

In  these  words  he  hath  respect  to  the  former  arguments, 
whereby  he  proved,  that  to  those  that  will  be  justified  by  the 
law,  Christ  is  but  the  minister  of  sin ;  that  such  do  reject  the 
grace  of  God,  and  that  to  them  Christ  died  in  vain.  Which 
arguments  he  had  before  more  vehemently  prosecuted  and  more 
largely  amplified  in  their  presence,  even  as  if  a  painter  had 
portrayed  Christ  Jesus  before  their  eyes.  Now  being  absent, 
he  putteth  them  in  mind  of  the  same  things,  saying,  "  to  whom 
Jesus  Christ  was  described  in  your  sight."  As  if  he  said  :  There 
is  no  painter  that  with  his  colours  can  so  lively  set  out  Christ 
unto  you,  as  I  have  painted  him  out  by  my  preaching :  and  yet 
notwithstanding  ye  still  remain  most  miserably  bewitched. 

Verse  1.     ^.nd  ivas  among  you  crucified. 

What  did  I  then  paint  out  ?  Even  Christ  himself.  How  was 
that  done  ?  In  this  sort,  that  he  is  crucified  in  you  or  among  you. 
He  useth  here  very  rough  and  sharp  words.  Before  he  said, 
that  they  sought  righteousness  by  the  law,  rejected  the  grace  of 
God,  and  that  to  them  Christ  died  in  vain.  Now  he  addeth 
moreover,  that  they  crucify  Christ,  who  before  lived  and  reigned 
in  them.  As  if  he  should  say.  Ye  have  now  not  only  rejected 
the  grace  of  God,  not  only  to  you  Christ  died  in  vain,  but  also 
he  is  most  shamefully  crucified  among  you.  After  the  same 
manner  he  speaketh,  Heb.  vi.  "  Crucifying  to  themselves  again 
the  Son  of  God,  and  making  a  mock  of  him,"  &c. 

If  a  man  did  but  hear  the  name  of  a  monk,  of  his  shaven  crown, 
of  his  cowl,  of  his  rule,  it  should  make  him  afraid,  (how  much  so- 
ever the  Papists  do  adore  these  abominations,  and  brag  that  they 
are  perfect  religion  and  holiness,  as  I  and  others  did  judge  of 
them,  before  God  revealed  his  gospel  unto  us :  for  wc  were 
brought  up  in  the  traditions  of  men,  which  darkened  Christ  and 
made  him  utterly  unprofitable  unto  us,)  when  he  heareth  Paul 
say,  that  even  they  which  seek  to  be  justified  by  the  law  of  God_. 
be  not  only  deniers  and  murderers  of  Christ,  but  also  they  do 


292  COMMENTARY  ON  ST.  PAUL's  [cHAP.  III. 

most  wickedly  crucify  him  again.  Now,  if  they  be  crucifiers 
of  Christ  which  seek  to  be  justified  by  the  righteousness  of  the 
law  of  God,  and  the  works  thereof,  what  are  they,  I  pray  you, 
which  seek  salvation  and  eternal  life  by  the  dregs  and  filthy  dung 
of  man's  righteousness,  and  by  the  doctrine  of  devils? 

But  who  could  ever  believe  or  think  that  it  was  so  horrible 
and  so  abominable  a  sin  to  be  made  a  religious  man,  (for  so  they 
call  them,)  namely,  to  be  made  a  massing  priest,  a  monk,  a  friar, 
a  nun  ?  Doubtless,  no  man.  Yea,  they  themselves  say,  more- 
over, that  monkery  is  a  new  baptism.  Can  there  be  any  thing 
more  horrible  than  that  the  kingdom  of  the  Papists  is  the  king- 
dom of  such  as  spitefully  spit  in  the  face  of  Christ  the  Son  of 
God,  and  crucify  him  again  ?  For  indeed,  they  crucify  him 
afresh,  (who  was  once  crucified  and  rose  again,)  both  in  them- 
selves, in  the  church,  and  in  the  hearts  of  the  faithful :  for  with 
their  spiteful  reproaches,  rebukes,  slanders,  -and  injuries,  they 
spit  upon  him,  and  with  their  wicked  opinions  they  wound  him, 
and  thrust  liim  through,  that  in  them  he  may  die  most  miserably: 
and  in  the  stead  of  him  they  set  up  a  glorious  witchcraft,  whereby 
men  are  so  miserably  charmed  and  deluded,  that  they  cannot 
know  Christ  to  be  their  justifier,  their  reconciler  and  saviour, 
but  a  minister  of  sin,  their  accuser,  their  judge,  and  their  de- 
stroyer, which  must  be  pacified  no  otherwise  than  by  our  works 
and  merits. 

And  out  of  this  opinion  did  afterwards  spring  the  most  pesti- 
lent and  pernicious  doctrine  that  is  in  the  whole  papacy,  which 
is  this :  If  thou  wilt  serve  God,  thou  must  merit  forgiveness  of 
sins  and  everlasting  life,  and  must  also  help  others  that  they 
may  attain  to  salvation  :  thou  must  enter  into  a  monastery,  vow 
obedience,  chastity,  poverty,  &c.  Monks  and  friars,  and  the  rest 
of  that  religious  rabble,  being  puffed  up  with  this  opinion  of 
their  own  holiness,  bragged  that  they  only  were  in  the  life  and 
state  of  perfection,  and  that  other  Christians  led  but  a  common 
life,  for  they  did  no  undue  works,  or  more  than  they  were  bound 
to  do,  that  is,  they  did  not  vow  and  keep  chastity,  poverty,  obe- 
dience, &c.,  they  were  but  only  baptized,  and  kept  the  ten  com- 
mandments: but  as  for  themselves,  besides  that  which  was  com- 
mon as  well  to  them  as  to  other  Christians,  they  kept  also  the 
works  of  supererogation,  and  the  counsels  of  Christ ;  wherefore, 
they  hoped  to  have  merits  and  a  place  in  heaven  among  the 
principal  saints,  far  above  the  common  sort  of  Christians. 

This  was  undoubtedly  a  horrible  illusion  of  the  devil,  whereby 
he  hath  bewitched  almost  the  whole  world.  And  every  man, 
the  more  holy  he  would  seem  to  be,  the  more  he  is  snared  with 
that  witchery,  that  is  to  say,  with  the  pestilent  persuasion  of  his 
own  righteousness.  And  this  was  the  cause  that  we  could  not 
•mow  that  Jesus  Christ  was  our  mediator  and  saviour,  but  we 


<rER.  1.]  EPISTLE  TO  THE   GALATIANS.  29^ 

thought  that  he  was  a  severe  judge,  which  should  be  pacified  by 
our  works :  which  was  nothing  else  but  most  horribly  to  blas- 
pheme Christ,  and,  as  Paul  said  before,  to  reject  the  grace  of 
God,  to  make  the  death  of  Christ  of  none  effect,  and  not  only  to 
kill  him,  but  also  most  shamefully  to  crucify  him  again.  And 
this  is  the  right  meaning  of  that  which  Christ  allegeth  out  of 
Daniel :  "  That  abomination  standeth  in  the  holy  place."  Dan. 
ix.  27.  Matt.  xxiv.  15.  Wherefore  every  monk  and  religioua 
person,  and  every  justiciary,  seeking  remission  of  sins  and  right- 
eousness by  his  own  works  or  by  his  afflictions,  is  a  crucifier  of 
Christ  now  reigning  and  living,  although  not  in  the  proper  per- 
son of  Christ,  yet  in  his  own  heart  and  in  the  hearts  of  others. 
And  whosoever  do  enter  into  monasteries,  to  the  end  that  by 
their  keeping  of  their  rule  they  may  be  justified,  do  enter  into 
the  den  of  thieves,  and  are  such  as  crucify  Christ  again. 

Wherefore,  Paul  useth  in  this  place  very  severe  and  sharp 
words,  to  the  end  that  he  may  fear  and  call  back  the  Galatians 
from  the  doctrine  of  the  false  apostles.  As  if  he  should  say : 
Consider  well  what  you  have  done.  Ye  have  crucified  Christ 
again,  (and  this  I  do  so  plainly  show  and  paint  out  before  your 
eyes,  that  ye  may  see  it,  and  touch  it  with  your  hands,)  because 
ye  seek  to  be  justified  by  the  law.  But  if  righteousness  come 
by  the  law,  then  is  Christ  a  minister  of  sin,  and  his  death  alto- 
gether in  vain.  If  this  be  true,  then  must  it  needs  follow  that 
Christ  is  crucified  again  in  you. 

And  it  is  not  without  cause  that  he  addeth  this  clause,  "  in 
you  or  among  you."  For  Christ  is  no  more  crucified,  he  dieth 
no  more  in  his  own  person,  as  is  said,  Rom.  vi. ;  but  he  dieth  in 
us  when  we,  rejecting  true  doctrine,  grace,  faith,  free  remission 
of  sins,  seek  to  be  justified  by  our  own  works,  or  else  by  the 
works  commanded  in  the  law.  Here  Christ  is  crucified  in  us 
again.  Now  this  false  and  wicked  persuasion,  to  seek  right- 
eousness by  the  law  and  works  is  nothing  else  (as  I  have  before 
more  amply  declared)  but  the  illusion  of  the  devil,  wherewith 
men  are  so  bewitched,  that  in  nowise  they  can  acknowledge  the 
benefit  of  Christ :  yea,  in  all  their  life  they  can  do  nothing  else, 
but  deny  the  Lord  who  had  bought  them,  and  in  whose  name 
they  were  baptized,  and  crucify  him  again  in  themselves.  Who- 
soever then  hath  any  fear  of  God,  or  love  unto  Christ  and  his 
true  religion,  let  him  fly  quickly  out  of  this  Babylon,  and  let  him 
tremble  at  the  very  name  of  the  papacy.  For  the  impiety  and 
abomination  thereof  is  so  horrible,  that  no  man  is  able  to  express 
it  with  words,  neither  can  it  be  otherwise  seen,  than  with  spiritual 
eyes  only. 

These  two  arguments  Paul  prosecuteth  and  beateth  into  the 
heads  of  the  Galatians  very  diligently :  first,  that  they  are  so  be- 
witched of  the  devil,  that  they  obey  not  the  truth  most  clearly 


294  COMMENTARY  ON  ST.   PAUL's  [chAP.  III. 

before  their  eyes ;  secondly,  that  they  crucify  Christ  again  in 
themselves.  Tiiese  seem  to  be  simple  and  plain  words,  and 
without  any  high  eloquence,  but  in  very  deed  they  are  so 
mighty,  that  they  exceed  all  the  eloquence  of  man.  It  cannot 
therefore  be  comprehended,  but  only  in  spirit,  how  great  an  im- 
piety it  is  to  seek  to  be  justified  by  the  righteousness  of  the  law, 
or  by  the  righteousness  and  merits  of  man.  For,  as  Paul  saith 
here,  it  is  nothing  else  but  to  be  bewitched  of  the  devil,  to  be 
disobedient  to  the  truth,  and  to  crucify  Christ  again.  Are  not 
these  goodly  commendations  of  the  righteousness  of  the  law  and 
man's  own  righteousness  ? 

The  apostle  therefore  is  inflamed  with  vehement  zeal,  and  with 
bitter  words  he  reproveth  and  condemneth  the  presumption  of 
man's  own  righteousness,  rising  upon  the  observation  of  the  law 
of  God,  and  chargeth  it  with  this  impiety,  that  it  crucifieth  again 
the  Son  of  God.  Seeing  then  it  is  so  dangerous  a  thing,  it  cannot 
be  beaten  down  enough,  or  condemned  as  it  should  be ;  for 
thereof  ensueth  such  a  fall  as  is  no  less  than  the  fall  of  Lucifer, 
and  such  a  loss  can  never  be  recovered,  and  therefore  he  useth 
so  sharp  and  rigorous  words  against  it,  that  he  spareth  not  the 
very  law  of  God :  against  the  which  he  so  bitterly  inveigheth, 
that  he  seemeth  utterly  to  reject  and  condemn  it.  And  this  doth 
he,  being  constrained  by  great  necessity ;  for  otherwise  he  could 
not  withstand  the  false  apostles,  nor  defend  the  righteousness  of 
faith  against  them.  Albeit  then  that  the  law  be  holy,  just,  and 
good,  yet  must  it  put  on,  as  it  were,  the  vizor  of  an  hypocrite, 
seeking  to  be  justified  by  works.  Now  he  presseth  them  with 
an  argument,  whereof  they  themselves  had  good  experience,  and 
■which  they  could  not  deny. 

Verse  2.  This  only  ivoiild  I  learn  of  you  :  Received  ye  the 
Spirit  hy  the  works  of  the  law,  or  by  the  hearing  of  faith 
preached  ? 

He  speaketh  these  words  with  a  certain  indignation  and  con- 
tempt of  the  false  apostles.  If  I  had  nothing  else  against  you 
but  even  your  own  experience,  saith  he,  yet  have  I  enough.  As 
if  he  should  say.  Go  to,  now  ;  answer  me,  I  pray  you,  which  am 
your  scholar,  for  ye  are  so  suddenly  become  doctors,  that  ye  are 
now  my  masters  and  teachers :  "  Received  ye  the  Holy  Ghost 
by  the  works  of  the  law  or  by  the  preaching  of  the  gospel  ?" 
With  this  argument  he  so  convinceth  them,  that  they  have  no- 
thing to  reply  again.  For  their  own  experience  is  altogether 
against  them ;  to  wit,  that  they  had  received  the  Holy  Ghost  not 
by  the  works  of  the  law,  but  by  the  preaching  of  the  gospel. 

Here  again  I  warn  you,  that  Paul  speaketh  not  only  of  the 
ceremonial  law,  but  of  the  whole  law.  For  he  groundeth  his 
argument  upon  a  sufficient  division.     If  he  should  speak  of  the 


VER.  2.]  EPISTLE   TO   THE   GALATIANS.  29^ 

ceremonial  law  only,  it  were  not  a  sufficient  division.  It  is  an 
argument  therefore  standing  upon  two  parts,  whereof  the  one 
must  needs  be  true,  and  the  other  false ;  that  is,  either  ye  re- 
ceived the  Holy  Ghost  by  the  law,  or  by  the  hearing  of  faith. 
If  by  the  law,  then  not  by  the  preaching  of  faith :  if  by  the 
preaching  of  faith,  then  not  by  the  law.  There  is  no  mean  be- 
twixt these  two.  For  all  that  is  not  the  Holy  Ghost  or  the 
preaching  of  faith,  is  the  law.  Here  are  we  in  the  matter  of  jus- 
tification. But  to  attain  to  justification,  there  is  no  other  way 
but  either  the  voice  of  the  gospel,  or  the  voice  of  the  law. 
Wherefore  the  law  is  here  taken  generally  as  wholly  separate 
from  the  gospel.  But  it  is  not  the  ceremonial  law  only  that  is 
separate  from  the  gospel,  but  also  the  moral  law,  or  the  law  of 
the  ten  commandments.  Wherefore  Paul  speaketh  here  of  the 
whole  law. 

He  groundeth  this  argument  upon  a  sufficient  distinction,  after 
this  sort.  Tell  me,  saith  he,  "  Received  ye  the  Holy  Ghost  by 
the  works  of  the  law,  or  by  the  preaching  of  the  gospel  ?"  An- 
swer me  to  this.  Ye  cannot  say  that  this  was  done  by  the  law. 
For  so  long  as  ye  were  under  the  law,  and  did  the  works  thereof, 
ye  never  received  the  Holy  Ghost.  Indeed  ye  taught  and  heard 
the  law  of  Moses  every  Sabbath  ;  but  it  hath  not  been  heard  or 
seen  that  ever  the  Holy  Ghost  was  given  to  any,  either  doctor  or 
disciple,  through  the  preaching  of  the  law.  Moreover,  ye  have 
not  only  taught  and  heard  the  law,  but  also  ye  have  laboured 
with  all  your  power  to  perform  the  same  by  your  works,  where- 
by ye  should  most  of  all  have  received  the  Holy  Ghost,  if  he 
had  been  given  by  the  law,  seeing  ye  were  not  only  teachers  and 
hearers,  but  also  doers  of  the  law ,  and  yet  ye  cannot  show  me 
that  this  was  done  at  any  time.  ,  But  as  soon  as  the  hearing  of 
faith  or  the  gospel  came  unto  you,  by-and-by  ye  received  the 
Holy  Ghost  by  the  only  hearing  of  faith,  before  ye  had  done  any 
work,  or  showed  any  fruit  of  the  gospel.  For  as  Luke  witness- 
eth  in  the  Acts,  at  the  only  preaching  of  Peter  and  Paul,  "  the 
Holy  Ghost  came  upon  those  which  heard  the  word,  through 
whom  also  they  received  divers  gifts,  so  that  they  spake  with 
new  tongues."     Acts  x.  44  ;  xi.  15  ;  xix.  5,  6. 

It  is  manifest  therefore  that  by  the  only  preaching  of  faith  ye 
received  the  Holy  Ghost  before  ye  did  any  good  work,  or  brought 
forth  any  fruits  of  the  gospel.  On  the  other  side,  the  accomplish- 
ing of  the  law  never  brought  the  Holy  Ghost :  much  less  could 
the  only  hearing  of  the  law  do  it.  Therefore  not  only  the  hear- 
ing of  the  law,  but  that  affection  and  zeal  also,  whereby  ye  go 
about  to  accomplish  the  law  by  your  works,  is  vain  and  unpro- 
fitable. Wherefore  although  a  man  labour  to  do  all  things  :  that 
is  to  say,  although  he  have  a  zeal  of  God,  and  with  all  his  en- 
deavour go  about  to  be  saved  by  the  law,  and  exercise  himself 


296  COMMENTARY  ON  ST.   PAUL'S  [cilAP.  ill. 

day  and  night  in  the  righteousness  thereof,  n  >twithstanding  he 
doth  but  labour  and  consume  himself  in  vain.  For  they  wliich 
are  ignorant  of  the  nghteousne/t?  of  God,  and  "  go  about  to  esta- 
blish their  own  righteousness,"  (Rom.  x.  3,)  (as  Paul  saith  in 
another  place,)  do  not  submit  themselves  unto  the  righteousness 
of  God.  Again  :  "  Israel  wliich  followed  the  law  of  righteous- 
ness, attained  not  the  law  of  righteousness,"  &c.,  Rom.  ix.  31. 
Now,  Paul,  speaketh  here  of  the  manifestation  of  the  Holy 
Ghost  in  the  primitive  church.  For  "  the  Holy  Ghost  came  down 
in  a  manifest  likeness  upon  those  that  did  believe,"  (Matt.  iii.  IG,) 
and  by  this  sign  did  plainly  witness  that  he  was  there  present  at 
the  preaching  of  the  apostles  ;  also  that  they  which  lieard  the 
word  of  faith  preached  by  the  apostles  were  accepted  as  right- 
eous before  God:  for  else  the  Holy  Ghost  would  not  have  come 
down  upon  them. 

THE  ARGUMENT  OF  THE  BOOK  CONTAINING  THE  ACTS  OF  THE 

APOSTLES. 

Wherefore  we  must  diligently  weigh  and  consider  the  force  of 
this  argument,  which  is  so  often  repeated  in  the  Acts  of  the  Apos- 
tles. Which  book  is  written  to  confirm  and  establish  this  argu- 
ment :  for  it  teacheth  nothing  else  but  that  the  Holy  Ghost  is  not 
given  by  the  law,  but  by  the  hearing  of  the  gospel.  For  when 
Peter  preached,  the  Holy  Ghost  forthwith  fell  upon  all  those  that 
beard  him,  "  and,  in  one  day,  three  thousand,  which  were  pre- 
sent at  the  preaching  of  Peter,  believed  and  received  the  Holy 
Ghost."  Acts  ii.  So  Cornelius  received  the  Holy  Ghost,  not  by 
the  alms  which  he  gave,  but  when  Peter  had  opened  his  mouth 
and  was  yet  speaking,  the  Holy  Ghost  fell  upon  all  them  which 
with  Cornelius  heard  the  word.  Acts  x.  44.  These  are  mani- 
fest arguments,  experiences,  and  divine  works,  which  cannot 
deceive  us. 

Luke  also  writeth  of  Paul,  in  the  fifteenth  of  the  Acts,  that 
;vhen  he  had  preached  the  gospel  together  with  Barnabas  amo.  jg 
vhe  Gentiles,  and  was  returned  to  Jerusalem,  he  set  himseif 
against  the  Pharisees  and  disciples  of  the  apostles,  which  urged 
circumcision  and  the  keeping  of  the  law,  as  necessary  to  salva- 
tion: whose  mouths  he  so  stopped  (saith  Luke)  in  showing  what 
things  he  and  Barnabas  had  done  amongst  the  Gentiles,  that  the 
whole  church  was  amazed  at  the  hearing  thereof,  especially  when 
they  heard  that  God  had  wrought  so  many  and  so  great  miracles 
and  wonders  by  them  among  the  Gentiles:  and  when  they  which 
bare  a  zeal  to  the  law,  did  wonder  how  it  could  be  that  the  un- 
circumcised  Gentiles,  not  doing  the  law,  nor  the  works  thereof, 
nor  having  the  righteousness  of  the  law,  should  notwithstanding 
attain  to  this  grace,  to  be  justified  and  receive  the  Holy  Ghost  as 
well  as  the  Jews  that  were  circumcised;  here  Paul  and  Barna- 


VER.  2,]  EPISTLE   TO  THE   GALATIANS.  297 

bas  did  allege  nothing  else  but  manifest  experience  :  wherewith 
they  were  so  confounded,  that  they  had  nothing  to  reply  again. 
By  this  means  Paulus  Sergius,  the  lieutenant,  and  all  those  nities, 
regions,  kingdoms,  and  countries  where  the  apostles  had  preached, 
by  the  only  preaching  of  faith,  did  believe,  without  the  law  and 
f,he  works  thereof. 

In  the  whole  book  therefore  of  the  Acts,  there  is  nothing  else 
handled  in  effect,  but  that  it  behoveth  as  well  Jews  astientiles, 
as  well  righteous  as  unrighteous,  to  be  justified  by  faith  alone  in 
Christ  Jesus,  without  the  law  and  the  works  thereof.  The  which 
thing  doth  appear  as  well  by  the  preaching  of  Peter,  of  Paul,  of 
Stephen,  of  PhiUp,  and  the  other  apostles,  as  also  by  the  exam- 
ples of  the  Gentiles  and  Jews.  For  as  God  gave  the  Holy  Ghost 
to  the  Gentiles  which  lived  without  the  law,  by  the  preaching  of 
the  gospel,  so  did  he  give  the  same  to  the  Jews:  yet  not  by  the 
law,  nor  by  the  ceremonies  and  sacrifices  commanded  in  the  law, 
but  by  the  only  preaching  of  faith.  Now  if  the  law  had  been 
able  to  justify,  and  the  righteousness  of  the  law  had  been  neces- 
sary to  salvation,  then  doubtless  the  Holy  Ghost  had  not  been 
given  to  the  Gentiles  which  kept  not  the  law.  But  experience 
itself  doth  plainly  witness,  that  the  Holy  Ghost  was  given  unto 
them  without  the  law,  (and  this  did  the  apostles,  both  Peter, 
Paiil,  Barnabas,  and  others  see,)  therefore  the  law  doth  not 
justify,  but  faith  only  in  Christ,  which  the  gospel  setteth  forth. 

These  things  are  diligently  to  be  marked,  because  of  the  adver- 
saries, which  do  not  consider  what  is  handled  in  the  Acts  of  the 
Apostles.  I  myself,  in  times  past,  also  read  this  book,  when 
indeed  I  understood  in  it  nothing  at  all.  Therefore  when  thou 
hearest  or  readest  in  the  Acts  of  the  Apostles,  or  wheresoever  it 
be  in  the  Scriptures,  this  word  "  Gentiles,"  thou  must  think  that 
it  is  not  to  be  understood  literally  of  the  common  nature  of  the 
Gentiles,  but  it  carrieth  with  it  a  spiritual  meaning,  and  is  to  be 
taken,  not  for  those  which  are  under  the  law,  as  were  the  Jews, 
(as  before  is  said  in  the  second  chapter :  "  we  by  nature  Jews," 
&.C.; — but  for  those  which  are  without  the  law.  Wherefore,  to 
say  that  the  Gentiles  are  justified  by  faith,  is  nothing  else,  but 
that  they  which  observe  not  the  law  nor  do  the  works  thereof, 
which  are  not  circumcised,  which  sacrifice  not,  &c.,  are  justified 
and  receive  the  Holy  Ghost.  By  what  means?  Not  by  the  law 
and  the  works  thereof,  (for  they  have  no  law,)  but  freely,  and 
without  any  other  means,  except  only  the  hearing  of  the  gospel. 

So  Cornelius  and  his  friends,  whom  he  had  called  to  his  house, 
do  nothing,  neither  look  they  upon  any  works  going  before,  and 
yet  as  many  as  are  present  receive  the  Holy  Ghost.  No  man 
speaketh  but  Peter.  They,  sitting  by,  do  nothing :  they  think 
not  of  the  law,  much  less  do  they  keep  it :  they  sacrifice  not : 
they  care  not  for  the  receiving  of  circumcision,  but  only  are  bent 
38 


298  COMMENTARY  ON   ST.   PAUL's  [chAP.  III. 

to  hear  that  whidi  Peter  speaketh.  He  by  his  preaching  brought 
the  Holy  Ghost  into  their  hearts,  as  it  were  visibly :  "  for  they 
spake  with  tongues,  and  glorified  God." 

But  some  men  may  here  cavil  and  say:  who  knOweth  whether 
it  were  the  Holy  Ghost  or  no  ?  Well,  let  them  cavil.  Sure  it 
is  that  the  Holy  Ghost,  so  bearing  witness,  doth  not  lie,  but 
hereby  shovveth  that  he  accepteth  the  Gentiles  for  righteous,  and 
justifieth  them  by  no  other  means,  than  by  the  only  voice  of  the 
gospel,  or^  hearing  of  faith  in  Christ  preached.  We  may  see 
also  in  the  Acts  how  greatly  the  Jews  marvelled  at  this  new  and 
strange  thing.  For  the  faithful  which  were  of  the  circumcision, 
and  came  with  Peter  to  Ca3sarea,  seeing  the  gift  of  the  Holy 
Ghost  to  be  poured  out  also  upon  the  Gentiles  in  the  house  of 
Cornelius,  were  astonished.  Acts  x.  45.  Also  they  that  were  at 
Jerusalem  complained  of  Peter,  for  that  he  went  in  to  men  un- 
circumcised,  "  and  did  eat  with  them."  Acts  xi.  3.  But  when 
they  heard  the  matter  declared  by  Peter,  in  order,  as  it  was  done 
touching  Cornelius,  they  marvelled  and  glorified  God,  saying : 
"then  hath  God  also  given  salvation  unto  the  Gentiles." 

This  report,  therefore,  and  this  fame,  that  God  had  given  sal- 
vation also  to  the  Gentiles,  was  at  the  first  not  only  intolerable, 
but  also  a  great  ofi'ence  even  to  the  believing  Jews,  which  they 
could  not  easily  shake  off;  for  they  had  this  prerogative  above 
all  other  nations,  "that  they  were  the  people  of  God.  The  adop- 
tion, the  glory,  the  worship,  &c.,  belonged  to  them."  Rom.  ix. 
Moreover,  they  exercised  themselves  in  the  righteousness  of  the 
law,  they  laboured  all  the  day  long,  they  bare  the  burden  and 
heat  of  the  day.  Moreover,  they  had  the  promise,  as  touching 
the  observation  of  the  law  ;  therefore,  they  could  not  but  mur- 
mur against  the  Gentiles,  (Matt,  xx.)  and  say:  "Behold  the 
Gentiles  come  but  even  now,  and  have  not  suffered  any  heat  or 
borne  any  burden ;  notwithstanding  they  have  the  same  right- 
eousness and  Holy  Ghost,  without  labour,  which  we  by  labour 
and  by  the  heat  and  burden  of  the  day  could  not  obtain."  In- 
deed they  have  laboured,  but  that  was  but  one  hour,  and  by  this 
labour  they  are  more  refreshed  than  wearied.  Wherefore  then, 
hath  God  tormented  us  with  the  law,  if  it  avail  nothing  to  the 
obtaining  of  righteousness  ?  He  now  preferreth  the  Gentiles 
before  us,  which  have  been  so  long  burdened  with  the  yoke  of 
the  law.  For  we  which  are  the  people  of  God,  have  been  vexed 
all  the  day  long :  but  they  which  are  not  the  people  of  God, 
neither  have  any  law,  nor  have  done  any  good  at  all,  are  made 
equal  with  us. 

And  for  this  cause  the  council  of  the  apostles,  upon  great 
necessity  was  assembled  at  Jerusalem,  to  satisfy  and  pacify  the 
Jews,  who,  though  they  believed  in  Christ,  yet  was  this  opinion 
notwithstanding,  deeply  rooted  in  their  hearts,  that  the  law  o.' 


VER.  2.]  EPISTLE   TO  THE   GALA.TIANS.  299 

Moses  ought  to  be  observed.  There  Peter,  upon  his  own  expe- 
rience, set  himself  against  them  saying :  "  if  God  hath  given  the 
same  grace  unto  the  Gentiles,  which  he  hath  given  unto  us  which 
have  believed  in  the  Lord  Jesus  Christ,  who  was  I,  that  I  could 
let  God?"  Acts  xi.  17.  Again:  "God,  who  knoweth  their 
hearts,  bare  them  witness  in  giving  unto  them  the  Holy  Ghost, 
even  as  he  did  unto  us.  And  he  put  no  difference  between  us 
and  them,  purifying  their  hearts  by  faith.  Now  therefore,  why 
tempt  ye  God,  to  lay  a  yoke  on  the  disciples'  necks,  which  neithe^* 
our  fathers  nor  we  were  able  to  bear.'"'  &c.  Acts  xv.  8,  9,  10. 
With  these  words  Peter  at  once  overthroweth  the  whole  law 
As  if  he  should  say :  we  will  not  keep  the  law,  for  we  are  not 
able  to  keep  it :  but  we  believe  through  the  grace  of  our  Lord 
Jesus  Christ  to  be  saved,  even  as  they  did.  So  Peter  here  standeth 
altogether  upon  this  argument,  that  God  gave  unto  the  Gentiles 
the  selfsame  grace  that  he  gave  to  the  Jews.  As  though  he 
would  say :  when  I  preached  to  Cornelius,  1  learned,  by  my 
own  experience,  that  the  Holy  Ghost  was  given  without  the  law 
to  the  Gentiles,  by  the  only  hearing  of  faith ;  therefore,  in  no 
case  are  they  to  be  burdened  with  the  law.  To  conclude,  since 
it  is  certain  that  neither  we  nor  our  fathers  were  ever  able  to 
fulfil  the  law,  it  behoveth  you  also  to  reject  this  error,  that  right- 
eousness and  salvation  cometh  by  the  law.  And  this  the  be- 
lieving Jews  did,  by  little  and  little  ;  but  the  wicked,  which  by 
this  preaching  were  offended,  at  the  length  were  altogether 
hardened. 

THE    COMMENDATION    OF    THE    BOOK    CONTAINING    THE   ACTS  OF 
THE    APOSTLES. 

So  in  the  Acts  ye  shall  find  the  experience,  the  preachings, 
and  also  the  examples  of  the  apostles  for  the  confirmation  of 
this  matter,  against  this  obstinate  opinion  touching  the  right- 
eousness of  the  law.  And  we  ought  therefore,  the  more  to  love, 
and  the  more  diligently  to  read  this  book,  because  it  containeth 
most  substantial  testimonies,  which  are  able  to  comfort  and  con- 
firm us  against  the  Papists  or  Jews ;  whose  abominations  and 
coloured  hypocrisy  we  impugn  and  condemn  by  our  doctrine, 
that  we  may  set  forth  the  benefits  and  glory  of  Christ.  Who 
though  they  .have  no  substantial  matter  to  allege  against  us, 
(whereas  the  Jews  might  have  laid  against  the  apostles,  that 
they  had  received  the  law  and  all  these  ceremonies  from  God,) 
yet  notwithstanding  they  are  no  less  obstinate  in  defending  their 
cursed  traditions  and  abominations,  than  the  Jews  were  in  main- 
taining their  law,  which  they  had  received  from  God,  glorying 
and  bragging  that  they  sit  in  the  place  of  bishops,  and  that  the 
authority  to  govern  the  churches  is  committed  unto  them. — 
Whereby  they  would  bring  us  into  bondage,  and  wrest  from  us 


300  COMMENTARY   ON  ST.  PAUL's  [chap.  III. 

this  article,  that  we  are  justified,  not  by  faith  formed  and  adorned 
with  charity,  (as  they  say,)  but  by  faith  alone !  But  we  set 
against  them  the  book  of  the  Acts.  Let  them  read  this  book,  and 
consider  the  examples  contained  in  it,  and  they  shall  find  this  to 
be  the  sum  and  the  argument  thereof,  that  we  are  justified  by 
faith  only  in  Christ  without  works,  and  that  the  Holy  Ghost  is 
given  by  the  only  hearing  of  faith  at  the  preaching  of  the 
gospel,  and  not  at  the  preaching  of  the  law,  nor  by  the  works 
of  the  law. 

Wherefore  thus  teach  we,  0  man :  Although  thou  fast,  give 
alms,  honour  thy  parents,  obey  the  magistrate,  &c.,  yet  art  thou 
not  justified  thereby.  This  voice  of  the  law,  honour  thy  parents, 
or  any  other  else,  either  heard  or  fulfilled,  doth  not  justify.  What 
then  ?  To  hear  the  voice  of  the  spouse,  to  hear  the  word  of  faith : 
this  word  being  heard,  doth  justify.  Wherefore  ?  Because  it 
bringeth  the  Holy  Ghost,  which  justifieth  a  man,  and  maketh 
him  righteous  before  God. 

Hereby  we  may  see  what  is  the  difference  between  the  law 
and  the  gospel.  The  law  never  bringeth  the  Holy  Ghost,  but 
only  teacheth  what  we  ought  to  do :  therefore  it  justifieth  not. 
But  the  gospel  bringeth  the  Holy  Ghost,  berause  it  teacheth 
what  we  ought  to  receive.  Therefore  the  law  and  the  gospel 
are  two  contrary  doctrines.  To  put  righteousness,  therefore,  in 
the  law,  is  nothing  else  but  to  fight  against  the  gospel.  For 
Moses  with  his  law  is  a  severe  exactor,  r«,quireth  of  us  that  we 
should  work,  and  that  we  should  give:  briefly,  it  requireth 
and  exacteth.  Contrariwise  the  gosp<jl  giveth  freely  and  re- 
quireth of  us  nothing  else,  but  to  hoid  out  our  hands,  and  to 
take  that  which  is  offered.  Now  tr.  exact  and  to  give,  to  take 
and  to  offer,  are  clean  contrary,  and  cannot  stand  together.  For 
that  which  is  given,  I  take :  but  that  which  I  give,  I  do  not 
take,  but  I  ofter  it  unto  another.  Therefore,  if  the  gospel  be  a 
gift,  it  requireth  nothing.  Contrariwise  the  law  giveth  nothing, 
but  it  requireth  and  straitly  exacteth  of  us,  yea  even  impossiblfi. 
things. 

OF    CORNELIUS,  IN    THE    TENTH    OF    THE    ACTS. 

Here  our  adversaries  syt  against  us  the  example  of  Cornelius 
Cornelius,  say  they,  was  (as  Luke  witnesseth,)  "a  good  man 
just,  and  fearing  God,  which  gave  alms  to  the  people,  and  prayed 
lo  God  continually  :"  therefore,  of  congruence  he  did  merit  the 
forgiveness  of  sins,  and  the  sending  of  the  Holy  Ghost.  I  an- 
swer :  Cornelius  was  a  Gentile,  and  this  cannot  the  adversaries 
deny:  for  the  words  which  Peter  allegeth,  (Acts  x.  28,)  do  plainly^ 
witness  the  same.  "  Ye  know,"  saith  he,  "that  it  is  unlawful 
for  a  man  thr,t  is  a  Jew,  to  accompany  with  one  of  another 
nation :  but  God  hath  showed  me  that  I  should  not  call  any  man 


TER.  2.]  EPISTLE   TO  THE   GALATIANS.  301 

polluted  or  unclean."  He  was,  therefore,  a  Gentile,  and  not  cir- 
cumcised, not  keeping  the  law,  yea,  not  once  thinking  of  it,  be- 
cause it  pertaineth  nothing  unto  him :  and  yet  notwithstanding, 
he  was  justified  and  received  the  Holy  Ghost.  And  this  argu- 
ment, as  I  said,  is  handled  throughout  the  whole  book  of  the 
Acts  :  to  wit,  that  the  law  availeth  nothing  to  righteousness. 

Let  this  suffice  then,  for  the  defence  of  the  article  of  justifica- 
tion, that  Cornelius  was  a  Gentile,  not  circumcised,  not  keeping 
the  law  :  therefore  he  was  not  justified  by  the  law,  but  by  the 
hearing  of  faith.  God  justifieth,  therefore,  without  the  law,  and 
so  consequently  the  law  availeth  nothing  to  righteousness.  For 
otherwise  God  would  have  given  the  Holy  Ghost  to  the  Jews 
only,  which  had  the  law  and  kept  it,  and  not  to  the  Gentiles 
which  had  not  the  law,  and  much  less  did  not  accomplish  it. 
But  God  wrought  clean  contrary  ;  for  the  Holy  Ghost  was  given 
to  them  that  kept  not  the  law  ;  wherefore,  righteousness  cometh 
not  by  the  law.  By  this  means  the  objection  of  the  adversaries 
which  do  not  understand  the  true  manner  of  justification  is  an- 
swered. 

Here  again,  the  adversaries  object  against  us,  and  say,  be  it  so 
that  Cornelius  was  a  Gentile,  and  did  not  receive  the  Holy  Ghost 
by  the  law,  yet  notwithstanding,  forasmuch  as  the  text  saith 
plainly,  "  that  he  was  a  just  man  fearing  God,  giving  alms,"  &c. 
it  may  seem  that  by  these  works  he  deserved  to  have  the  Holy 
Ghost  afterwards  given  unto  him,  I  answer,  that  Cornehus  was 
a  just  and  a  holy  man  in  the  Old  Testament,  because  of  his  faith 
in  Christ  which  was  to  come,  as  all  the  fathers,  prophets  and 
godly  kings  were  righteous,  and  received  secretly  the  Holy 
Ghost  through  faith  in  Christ  to  come.  But  these  popish  sophis- 
ters  put  no  difference  between  faith  in  Christ  to  come,  and  in 
Christ  which  is  already  come.  Wherefore,  if  Cornelius  had  died 
before  Christ  was  revealed,  yet  had  he  not  been  damned,  because 
he  had  the  faith  of  the  fathers,  which  were  saved  by  faith  only 
in  Christ  to  come.  Acts  xv.  11.  He  remaineth  then  always  a 
Gentile,  uncircumcised  and  without  the  law,  and  yet  notwith- 
standing he  worshipped  the  selfsame  God  whom  the  fathers  wor- 
shipped by  faith  in  the  Messias  to  come.  But  now,  because  the 
Messias  was  already  come,  necessary  it  was  that  it  should  be 
showed  unto  him  by  the  apostle  Peter,  that  he  was  not  now  to 
be  looked  for,  but  that  he  was  already  come. 

And  this  article  concerning  faith  in  Christ  to  be  revealed,  and 
in  Christ  now  revealed  (that  I  may  touch  this  also  by  the  way) 
is  very  necessary  to  be  known.  For  seeing  that  Christ  is  now 
revealed,  we  cannot  be  saved  by  faith  in  Christ  to  come,  but  we 
nmst  believe  that  he  is  already  come,  hath  fulfilled  all  things, 
and  abolished  the  law.  Therefore,  necessary  it  was  also  that 
Cornelius  should  be  brought  to  another  belief,  not  that  Christ 

2C 


302  COMMENTARY  ON  ST.   PAUL's  [chap.  III. 

was  yet  to  come,  as  he  did  believe  before :  but  that  he  was 
already  come.  So  faith  giveth  place  to  faith :  "  from  faith  to 
faith."  Rom.  i.  17. 

The  popish  schoolmen,  therefore,  are  deceived,  when  they  say, 
for  the  maintenance  of  their  opvs  congruuni,  or  merit  before 
grace,  that  Cornelius,  by  the  natural  and  moral  work  of  reason, 
deserved  grace  and  the  sending  of  the  Holy  Ghost.  For  to  be 
a  just  man  and  fearing  God,  are  the  properties,  not  of  a  Gentile 
or  of  a  natural  man,  but  of  a  spiritual  man,  who  hath  faith 
already.  For  unless  he  did  believe  in  God,  and  fear  God,  he 
could  not  hope  to  obtain  any  thing  of  him  by  prayer.  The  first 
commendation  therefore  that  Luke  giveth  unto  Cornelius,  is 
this,  "  That  he  is  a  righteous  man  and  fearing  God :"  after- 
wards he  commendeth  him  for  his  works  and  alms-deeds.  This 
our  adversaries  do  not  consider,  but  lay  hold  upon  this  sentence, 
"that  he  gave  alms  unto  the  poor:"  for  that  seemeth  to  make 
for  the  establishing  of  their  merit  of  congruence  or  desert  going 
before  grace.  But  first  the  person  or  the  tree  must  be  com- 
mended, and  then  the  works  and  the  fruit.  Cornelius  is  a  good 
tree,  for  he  is  righteous  and  feareth  God  :  therefore  he  bringeth 
forth  good  fruit,  he  giveth  alms,  he  calleth  upon  God,  and  these 
fruits  please  God,  because  of  his  faith.  Wherefore  the  angel 
commendeth  Cornelius  for  his  faith  in  Christ  to  come,  and  bring- 
eth him  from  that  faith,  to  another  faith  in  Christ  which  was 
already  come,  when  he  saith  :  "  Call  for  Simon,  whose  sirname 
is  Peter :  he  shall  tell  thee  what  thou  oughtest  to  do,"  &c.  Acts 
X.  5,  6.  Like  as  then  Cornelius  was  without  the  law  before 
Christ  was  revealed ;  even  so,  after  Christ  was  revealed,  he 
received  neither  the  law  nor  circumcision.  And  as  he  kept  not 
the  law  before,  so  did  he  not  keep  it  afterwards.  This  argument 
therefore  concludeth  strongly:  Cornelius  was  justified  without 
the  law,  therefore  the  law  justifieth  not. 

NAAMAN    THE    SYRIAN. 

Likewise  Naaman  the  Syrian  was,  no  doubt,  a  good  and  godly 
man,  and  had  a  religious  and  reverent  opinion  of  God.  And 
although  he  was  a  Gentile,  and  belonged  not  to  the  kingdom  of 
Moses,  which  then  flourished;  yet  notwithstanding  his  flesh  was 
cleansed,  and  the  God  of  Israel  was  revealed  unto  him,  and  he 
received  the  Holy  Ghost.  For  thus  he  saith :  "  Now  I  know 
assuredly  that  there  is  no  other  God  in  all  the  world  but  in 
Israel."  2  Kings  v.  15,  &c.  He  doth  nothing  at  all,  he  keepeth 
not  the  law,  he  is  not  circumcised  :  but  only  he  prayeth  that  so 
much  of  that  earth  might  be  given  unto  him,  as  two  mules  should 
be  able  to  carry  away.  Moreover  it  appeareth  that  faith  was 
not  idle  in  him.  For  thus  he  speaketh  to  the  prophet  Heliseus  : 
"  Thy  servant  will  henceforth  neither  offer  burnt  sacrifice,  nor 


VER.  2.]  EPISTLE  TO  THE   GALATIANS.  303 

offering  unto  any  other  God,  saving  the  Lord.  But  in  this  thing 
the  Lord  be  merciful  unto  thy  servant :  that  when  my  master 
goeth  into  the  house  of  Rimmon  to  worship  there,  and  leaneth 
on  my  hand,  and  I  bow  myself  in  the  house  of  Rimmon ;  when 
I  do  bow  down,  I  say,  in  the  house  of  Rimmon,  the  Lord  be 
merciful  to  thy  servant  in  this  point."  To  whom  the  prophet 
saith,  "Go  in  peace."  So  was  he  justified.  The  Jew  hearing 
this,  fretteth  for  anger,  and  saith  :  Wliat !  should  the  Gentile  be 
justified  without  the  keeping  of  the  law?  Should  he  be  com- 
pared with  us  which  are  circumcised  ? 

THE    GENTILES   JUSTIFIED  WITHOUT  THE    LAW,  EVEN  WHEN   THE 
LAW  AND  POLICY  OF  MOSES  WAS  YET  IN  FORCE. 

Therefore  God,  long  before,  when  the  kingdom  of  Moses  was 
yet  standing  and  flourishing,  did  show  that  he  justified  men  with- 
out the  law,  as  indeed  he  justified  many  kings  in  Egypt  and  in 
Babylon  :  also  Job,  and  many  other  nations  of  the  East.  More- 
over, Nineveh,  a  great  city,  was  justified,  and  received  the  pro- 
mise of  God,  that  it  should  not  be  destroyed.  By  what  means  ? 
Not  because  it  heard  and  fulfilled  the  law  :  but  because  it  be- 
lieved the  word  of  God  which  the  prophet  Jonas  preached.  For 
so  saith  the  prophet :  "  and  the  Ninevites  believed  God,  and  pro- 
claimed a  fast,  and  put  on  sackcloth ;"  that  is  to  say,  they  repented. 
Our  adversaries  do  craftily  pass  over  this  word,  [believed,]  and 
yet  the  effect  of  all  together  resteth  therein.  Thou  readest  not 
in  Jonas :  and  the  Ninevites  received  the  law  of  Moses,  were 
circumcised,  offered  sacrifice,  fulfilled  the  works  of  the  law:  but 
believing  the  word,  they  repented  in  sackcloth  and  ashes. 

This  was  done  before  Christ  was  revealed,  when  that  faith  yet 
reigned  which  believed  in  Christ  to  come.  If  then  the  Gentiles 
were  justified  without  the  law,  and  received  secretly  the  Holy 
Ghost,  when  the  law  was  yet  in  force,  why  should  the  law  be 
required  as  necessary  to  righteousness,  Vv'^hich  by  the  coming  of 
Christ  is  now  abolished?  Wherefore  this  is  a  strong  argument, 
grounded  upon  the  experience  of  the  Galatians  :  "  Received  ye 
the  Holy  Ghost  by  the  works  of  the  law,  or  by  the  hearing,  of 
faith  preached  ?"  Gal.  iii.  2.  For  they  were  compelled  to  grant 
that  they  heard  nothing  of  the  Holy  Ghost  before  the  preaching 
of  Paul ;  but  when  he  preached  the  gospel,  then  they  received 
the  Holy  Ghost. 

So  we  also,  at  this  day,  convicted  by  the  testimony  of  our  own 
conscience,  are  constrained  to  confess  that  the  Holy  Ghost  is  not 
given  by  the  law,  but  by  the  hearing  of  faith.  For  many  here- 
tofore in  the  papacy  have  gone  about  with  great  labour  and 
study,  to  keep  the  law,  the  decrees  of  the  fathers,  and  the  tradi- 
tions of  the  pope ;  and  some,  with  painful  and  continual  exer- 
cises in  watching  and  praying,  did  so  weary  and  weaken  their 


304  COMMENTARY  ON  ST.  PAUL's  [chap.  III. 

bodies,  that  afterwards  they  were  able  to  do  nothing ;  whereby 
notwithstanding  they  gained  nothing  else,  bnt  that  they  misera- 
bly afflicted  and  tormented  themselves.  They  could  never  attain 
to  a  quiet  conscience,  and  peace  in  Christ,  but  continually 
doubted  of  the  good  will  of  God  towards  them.  But  now,  since 
the  gospel  teacheth  that  the  law  and  works  do  not  justify,  but 
faith  alone  in  Jesus  Christ,  hereupon  followeth  a  most  certain 
knowledge  and  understanding,  a  most  joyful  conscience,  and  a 
true  judgment  of  every  kind  of  life,  and  of  all  things  else  what- 
soever. The  believing  man  may  now  easily  judge  that  the  pa- 
pacy, with  all  the  religious  orders  and  traditions  thereof,  is 
wicked  ;  which  before  he  could  not  do.  For  so  great  blindness 
reigned  in  the  world,  that  we  thought  those  works  which  men 
had  advised,  not  only  without  the  will  of  God,  but  also  contrary 
to  his  commandment,  to  be  much  better  than  those  which  the 
magistrate,  the  householder,  the  child,  the  servant  did  at  the  com- 
mandment of  God. 

Indeed  we  ought  to  have  learned  by  the  word  of  God,  that 
the  religious  orders  of  the  Papists,  (which  only  they  call  holy,) 
are  wicked,  since  there  is  no  commandment  of  God,  or  testimony 
in  the  Holy  Scriptures  as  touching  the  same.  Contrariwise,  other 
orders  of  life,  which  have  the  word  and  commandment  of  God, 
are  holy  and  ordained  of  God.  But  we  were  then  wrapped  in 
such  horrible  darkness,  that  we  could  not  truly  judge  of  any  thing. 
But  now,  since  the  clear  light  of  the  gospel  doth  appear,  all  kinds 
of  life  in  the  world  are  under  our  judgment.  We  may  boldly 
pronounce  out  of  the  word  of  God,  that  the  condition  of  servants 
which  before  the  world  is  most  vile,  is  far  more  acceptable  unto 
God,  than  all  the  religious  orders  of  the  Papists.  For  by  this 
word  he  commendeth,  approveth,  and  adorneth  the  state  of 
servants,  and  so  doth  he  not  the  orders  of  monks,  friars,  and 
such  other.  Therefore  this  argument,  grounded  upon  experience, 
ought  to  prevail  with  us  also.  For  although  many  men  in  the 
papacy  wrought  many  and  great  works,  yet  could  they  never  be 
certain  of  the  will  of  God  towards  them,  but  they  were  always 
in  d^oubt :  they  could  never  attain  to  the  knowledge  of  God,  of 
themselves,  of  their  calling  :  they  never  felt  the  testimony  of  the 
Spirit  in  their  hearts.  But  now  that  the  truth  of  the  gospel  ap- 
peareth,  they  are  fully  instructed  by  the  only  hearing  of  faith,  in 
all  these  things. 

It  is  not  without  cause  that  I  do  so  largely  entreat  of  these 
things.  For  it  seemeth  to  reason  but  a  small  matter,  that  the 
Holy  Ghost  is  received  by  the  only  hearing  of  faith,  and  that 
there  is  nothing  else  required  of  us,  but  that  we  setting  apart  all 
our  works,  should  give  ourselves  only  to  the  hearing  of  the  gos- 
pel. Man's  heart  doth  not  understand  nor  believe  that  so  great 
a  treasure,  namely,  the  Holy  Ghost,  is  given  by  the  only  hearing 


VER.  2.]  EPISTLE   TO   THE   GALATIANS.  305 

of  faith  ;  but  reasoneth  after  this  manner :  forgiveness  of  sins, 
deliverance  from  death,  the  giving  of  the  Holy  Ghost,  of  right- 
eousness, and  everlasting  life,  are  great  things  ;  therefore,  if  thou 
wilt  obtain  these  inestimable  benefits,  thou  must  perform  some 
other  great  and  weighty  matter.  This  opinion  the  devil  doth 
well  like  and  approve,  and  also  increaseth  the  same  in  the  heart. 
Therefore,  when  reason  heareth  this  :  thon  canst  do  nothing  for 
the  obtaining  of  the  forgiveness  of  sins,  but  must  only  hear  the 
word  of  God,  by-and-by  it  crieth  out,  and  saith,  Fie,  thou  makest 
too  small  an  account  of  the  remission  of  sins,  &c.  So  the  inesti- 
mable greatness  of  the  gift  is  the  cause  that  we  cannot  believe 
it :  and  because  this  incomparable  treasure  is  freely  offered,  there- 
fore it  is  despised. 

But  this  we  must  needs  learn,  that  forgiveness  of  sins,  Christ, 
and  the  Holy  Ghost,  are  freely  given  unto  us  at  the  only  hearing 
of  faith  preached,  notwithstanding  our  horrible  sins  and  demerits. 
And  we  must  not  weigh  how  great  the  thing  is  that  is  given, 
and  how  unworthy  we  are  of  it,  (for  so  should  the  greatness  of 
the  gift,  and  our  unworthiness  terrify  us,)  but  we  must  think  that 
it  pleaseth  God  freely  to  give  unto  us  this  unspeakable  gift,  unto 
us,  I  say,  which  are  unworthy,  as  Christ  in  Luke  saith,  "  fear 
not,  little  flock :  for  it  is  your  Father's  pleasure  to  give  it  unto  you  : 
lo,  to  give  unto  you,"  saith  he,  "  a  kingdom."  Luke  xii.  32. 
To  whom  ?  to  you,  unworthy,  which  are  his  little  flock.  If  I 
then  be  little,  and  the  thing  great,  (nay,  rather,  of  all  things  the 
greatest,)  which  God  hath  given  unto  me,  I  must  think  that  he 
also  is  great,  and  only  great,  which  giveth  it.  If  he  offer  it  and 
will  give  it,  I  consider  not  my  own  sin  and  unworthiness,  but  his 
fatherly  good  will  towards  me  which  is  the  giver,  and  I  receive 
the  greatness  of  the  gift  with  joy  and  gladness,  and  am  thankful 
for  so  inestimable  a  gift,  given  freely  unto  me,  to  me,  I  say,  un- 
worthy, by  the  hearing  of  faith. 

Here,  again,  foolish  reason  is  ofl^ended,  and  reproveth  us,  say- 
ing, where  ye  teach  men  to  do  nothing  at  all  for  the  obtaining  of 
so  great  and  inestimable  a  gift,  but  to  hear  the  word  of  God,  this 
seemeth  to  tend  to  the  great  contempt  of  grace,  and  to  make  men 
secure,  idle,  and  dissolute,  so  that  they  slack  their  hands  and  do 
no  good  at  all.  Therefore  it  is  not  good  to  preach  this  doctrine, 
for  it  is  not  true  :  but  men  must  be  urged  to  labour  and  to  exer- 
cise themselves  unto  righteousness,  and  then  shall  they  obtain 
this  gift.  The  selfsame  thing  the  Pelagians,  in  times  past,  ob- 
jected against  the  Christians.  But  hear  what  Paul  saith  in  this 
place:  "ye  have  received  the  Holy  Ghost:"  not  by  your  own 
labour  and  travel,  not  by  the  works  of  the  law,  "  but  by  the 
hearing  of  faith."  Briefly,  hear  what  Christ  himself  saith,  and 
what  he  answereth  to  Martha,  being  very  careful,  and  hardly 
bearing  that  her  sister  Mary,  sitting  at  the  feet  of  Jesus,  and 
39  3  c  2    . 


306  COMMENTARY  ON  ST.  PAUL'S  [chap.  III. 

hearing  his  word,  should  leave  her  to  minister  alone.  «  Martha, 
Martha,"  saith  he,  "  thou  carest,  and  art  troubled  about  many 
things ;  but  one  thing  is  needful.  Mary  hath  chosen  the  good 
part,  which  shall  not  be  taken  from  her,"  Luke  x.  41,  42.  A 
man  therefore  is  made  a  Christian,  not, by  working,  but  by  hear- 
ing ;  wherefore,  he  that  will  exercise  himself  to  righteousness, 
must  first  exercise  himself  in  hearing  the  gospel.  Now,  when 
he  hath  heard  and  received  the  gospel,  let  him  give  thanks  to 
God  with  a  joyful  and  a  glad  heart,  and  afterwards  let  him  exer- 
cise himself  in  those  good  works  which  are  commanded  in  the 
law,  so  that  the  law  and  works  may  follow  the  hearing  of  faith. 
So  may  he  quietly  walk  in  the  light,  which  is  Christ,  and  boldly 
choose  and  do  works,  not  hypocritical,  but  good  works  indeed, 
such  as  he  knoweth  to  please  God  and  to  be  commanded  of  him, 
and  contemn  all  those  hypocritical  shadows  of  free-will  works. 

Our  adversaries  think  that  faith,  whereby  we  receive  the 
Holy  Ghost,  is  but  a  light  matter :  but  how  high  and  hard  a 
matter  it  is,  I  myself  do  find  by  experience,  and  so  do  all  they 
which  with  me  do  earnestly  embrace  the  same.  It  is  soon  said, 
that  by  the  only  hearing  of  faith,  the  Holy  Ghost  is  received : 
but  it  is  not  so  easily  heard,  laid  hold  on,  believed  and  retained, 
as  it  is  said.  Wherefore  if  thou  hear  of  me  that  Christ  is  that 
Lamb  of  God,  sacrificed  for  thy  sins,  see  also  that  thou  hear  it 
effectually.  Paul,  very  aptly,  calleth  it  the  "  hearing  of  faith," 
and  not  the  word  of  faith,  (although  there  be  small  difference,) 
that  is,  such  a  word  as  thou  hearing  dost  believe,  so  that  the 
word  be  not  only  my  voice,  but  may  be  heard  of  thee,  and  may 
enter  into  thy  heart,  and  may  be  believed  of  thee  :  then  it  is 
truly  and  indeed  the  hearing  of  faith,  through  the  which  thou 
receivest  the  Holy  Ghost :  which,  after  thou  hast  once  received, 
thou  shall  also  mortify  thy  flesh. 

The  faithful  do  find,  by  their  own  experience,  how  gladly  they 
would  hold  and  embrace  the  word  when  they  hear  it,  with  a  full 
faith,  and  abandon  this  opinion  of  the  law  and  of  their  own 
righteousness :  but  they  feel  in  their  flesh  a  mighty  resistance 
against  the  spirit.  For  reason  and  the  flesh  will  needs  work 
together.  This  saying  :  "  Ye  must  be  circumcised  and  keep  the 
law,"  cannot  be  utterly  rooted  out  in  our  minds,  but  it  sticketh 
fast  in  the  hearts  of  all  the  faithful.  There  is  in  the  faithful, 
therefore,  a  continual  conflict  between  the  hearing  of  faith  and 
the  works  of  the  law.  For  the  conscience  always  murmureth, 
and  thinketh,  that  this  is  too  easy  a  way,  that  by  the  only  hearing 
of  the  word,  righteousness,  the  Holy  Ghost,  and  life  everlasting 
is  promised  unto  us.  But  come  once  to  an  earnest  trial  thereof, 
and  then  tell  me  how  easy  a  thing  it  is  to  hear  the  word  of  faith. 
Indeed  he  which  giveth  is  great;  moreover,  he  giveth  great  things 
willingly  and  freely,  and  upbraideth  no  man  therewith :  but  thy 


VER.  3.]  EPISTLE  TO  THE   GALATIANS.  307 

capacity  is  hard  and  faith  weak,  still  striving  against  thee,  so  that 
thou  art  not  able  to  receive  this  gift.  But  let  thy  conscience 
murmur  against  thee  never  so  much,  and  let  this  {must)  come 
never  so  often  into  thy  mind,  yet  stand  fast  and  hold  out,  until 
thou  overcome  this  {must.)  So  as  faith  increaseth  by  little  and 
little,  that  opinion  of  the  righteousness  of  the  law  will  diminish. 
But  this  cannot  be  done  without  great  conflicts. 

Verse  3.     Jlre  ye  so  foolish,  that  after  ye  have  begun  in  the 
spirit,  ye  would  now  end  in  the  flesh  ? 

This  argument  being  concluded,  how  that  the  Holy  Ghost 
cometh  not  by  the  works  of  the  law,  but  by  the  preaching  of 
faith,  he  beginneth  here  to  exhort  and  terrify  them  from  a  double 
danger  or  incommodity.  The  first  is  :  "  Are  ye  so  foolish,  that 
sifter  ye  have  begun  in  the  spirit,  ye  would  now  end  in  the  flesh?" 
The  other  folio weth:  "Have  ye  suffered  so  great  things  in  vain?" 
A.S  if  he  said.  Ye  began  in  the  spirit :  that  is,  your  religion  was 
excellently  well  begun.  As  also  a  little  after,  he  saith  :  "  Ye  ran 
well,"  &c.  But  what  have  ye  gotten  thereby  ?  Forsooth,  ye 
will  now  end  in  the  flesh. 

Paul  setteth  here  the  spirit  against  the  flesh.  He  calleth  not 
the  flesh  (as  before  I  have  said)  fleshly  lust,  beastly  passions,  or 
sensual  appetites:  for  he  entreateth  not  here  of  lust  and  such 
other  fleshly  desires;  but  of  forgiveness  of  sins,  of  justifying  the 
conscience,  of  obtaining  righteousness  before  God,  of  deliverance 
from  the  law,  sin,  and  death';  and  yet  notwithstanding  he  saith 
here,  that  they,  forsaking  the  spirit,  do  now  end  in  the  flesh. 
Flesh  therefore  is  here  taken  away  for  the  very  righteousness 
and  wisdom  of  the  flesh,  and  the  judgment  of  reason,  which 
seeketh  to  be  justified  by  the  law.  Whatsoever  then  is  most 
excellent  in  man,  tl>e  same  here  Paul  calleth  flesh,  as  the  wisdom 
of  reason,  and  the  righteousness  of  the  law  itself 

And  this  place  must  be  well  considered,  because  of  the  slan- 
derous and  cavilling  Papists,  which  wrest  the  same  against  us, 
saying,  that  we  in  popery  began  in  the  spirit,  but  now,  having 
married  wives,  we  end  in  the  flesh.  As  though  a  single  life,  or 
that  to  have  a  wife,  were  a  spiritual  life;  and  as  though  it  nothing 
hindered  their  spiritual  life,  if  a  man,  not  contented  with  one 
whore,  have  many.  They  are  mad  men,  not  understanding  what 
the  spirit,  or  what  the  flesh  is.  The  spirit  is  whatsoever  is  done 
m  us  according  to  the  spirit;  the  flesh,  whatsoever  is  done  in  us 
according  to  the  flesh,  without  the  spirit.  Wherefore  all  the 
duties  of  a  Christian  man,  as  to  love  his  wife,  to  bring  up  his 
children,  to  govern  his  family,  and  such  like  (which  unto  them 
are  worldly  and  carnal)  are  the  fruits  of  the  spirit.  These  blind 
buzzards  cannot  discern  things  which  are  the  good  creatures  of 
God,  from  vices. 


308  COMMENTARY  ON  ST.  PAUL's  [cHAp.  HI 

H^Here  is  also  to  be  noted  the  manner  of  speech  which  the  apostle 
useth  when  he  saith,  Ut  come  consummamini,  speaking  in  the 
passive  voice.  As  if  he  said,  ye  end,  yea  rather  ye  are  ended 
iifthc  flesh.  For  the  righteousness  of  the  law,  which  Paul  here 
calleth  the  flesh,  is  so  far  off  from  justifying,  that  they  which 
after  the  receiving  of  the  Holy  Ghost  through  the  hearing  of 
faith  fall  back  again  unto  it,  are  ended  in  it ;  that  is  to  say,  are 
utterly  destroyed.  Therefore,  whosoever  teach  that  the  law 
ought  to  be  fulfilled  to  this  end,  that  men  might  be  justified 
thereby,  while  they  go  about  to  quiet  their  consciences,  they  hurt 
them,  and  while  they  would  justify  them,  they  condemn  them. 

Paul  hath  always  a  glance  at  the  false  apostles;  for  they  still 
urged  the  law,  saying.  Faith  only  in  Christ  taketh  not  away  sin, 
pacifieth  not  the  wrath  of  God,  justifieth  not ;  therefore,  if  ye 
will  obtain  these  benefits,  ye  must  not  only  believe  in  Christ,  but 
therewith  ye  must  also  keep  the  law,  be  circumcised,  keep  the 
feasts,  sacrifices,  &c.  Thus  doing  ye  shall  be  free  from  sin,  from 
the  wrath  of  God,  from  everlasting  death.  Yea,  rather,  saith 
Paul,  by  the  selfsame  things  ye  estabhsh  unrighteousness,  ye 
provoke  the  wrath  of  God,  ye  add  sin  to  sin,  ye  quench  the 
spirit,  ye  fall  away  from  grace,  and  utterly  reject  the  same,  and 
ye,  together  with  your  disciples,  do  end  in  the  flesh.  This  is 
the  first  danger,  from  the  which  he  terrifieth  the  Galatians,  lest 
if  they  seek  to  be  justified  by  the  law,  they  lose  their  spirit,  and 
forego  their  good  beginnings  for  a  wretched  end. 

Verse  4.     Have  ye  suffered  so  many  things  in  vain  ? 

The  other  danger  or  incommodity  is  this :  "  Have  ye  suffered 
so  many  things  in  vain  ?"  As  though  he  would  say,  Consider 
not  only  how  well  ye  began,  and  how  miserably  ye  have  for- 
saken your  good  beginning,  and  your  course  well  begun  :  more- 
over, that  not  only  ye  have  lost  the  first  fruits  of  the  spirit,  being 
fallen  again  into  the  ministry  of  sin  and  death,  and  into  a  dole- 
ful and  a  miserable  bondage  of  the  law  :  but  consider  this  also, 
that  ye  have  suffered  much  for  the  gospel's  sake,  and  for  the 
name  of  Christ:  to  wit,  the  spoiling  of  your  goods,  railings  and 
reproaches,  dangers  both  of  bodies  and  lives,  &c.  All  things 
were  in  a  happy  course  and  great  towardness  with  you.  Ye 
taught  purely,  ye  lived  holily,  and  ye  endured  many  evils  con- 
stantly, for  the  name  of  Christ.  But  now,  all  is  lost,  as  well 
doctrine  as  faith,  as  well  doing  as  suffering,  as  well  the  spirit  as 
the  fruits  thereof. 

Hereby  it  appeareth  sufficiently,  what  incommodity  the  right- 
eousness of  the  law,  and  man's  own  righteousness  bringeth  :  to 
wit,  that  they  which  trust  in  it  do  lose  at  once  unspeakable 
benefits.  Now,  what  a  miserable  thing  is  it  so  suddenly  to  lose 
such  inestimable  glory  and  assurance  of  conscience  towards  God? 


VER.  4.]  EPISTLE   TO  THE   GALATIANS.  "^H^ 

Also  to  endure  so  many  great  and  grievous  afflictions,  as  loss  of 
goods,  wife,  children,  body  and  life,  and  yet  notwithstanding  to 
sustain  all  these  things  in  vain  ?  And  out  of  these  two  places, 
much  matter  may  be  gathered  to  set  forth  and  amplify  at  large 
the  goodly  commendation  of  the  law  and  man's  own  righteous- 
ness, if  a  man  would  stand  upon  every  parcel  by  itself,  and  de- 
clare what  spirit  it  was  wherewith  he  began  ;  what,  how  great, 
and  how  many  the  afflictions  were  which  he  endured  for  Christ's 
sake.  But  no  eloquence  can  sufficiently  set  forth  these  matters : 
for  they  are  inestimable  things  whereof  Paul  here  entreateth : 
to  wit,  the  glory  of  God,  victory  over  the  world,  the  flesh,  and 
the  devil ;  righteousness  and  everlasting  life :  and  on  the  other 
side,  sin,  desperation,  and  eternal  death,  and  hell.  And  yet,  not- 
withstanding, in  a  moment  we  lose  all  these  incomparable  gifts, 
and  procure  unto  ourselves  these  horrible  and  endless  miseries, 
and  all  by  false  teachers,  when  they  lead  us  away  from  the  truth 
of  the  gospel  unto  false  doctrine.  And  this  do  they,  not  only  very 
easily,  but  also  under  a  show  of  great  holiness,  bring  to  pass. 

Verse  4.     If  notwithstanding  it  be  in  vain. 

This  he  addeth  as  a  correction :  whereby  he  mitigateth  the  re- 
prehension that  goeth  before,  which  was  somewhat  sharp.  And 
this  he  doth  as  an  apostle,  lest  he  should  terrify  the  Galatians 
too  much.  Although  he  chide  them,  yet  notwithstanding  he 
always  doth  it  in  such  sort,  that  he  poureth  in  sweet  oil  withal, 
lest  he  should  drive  them  to  desperation. 

He  saith  therefore,  "  If  notwithstanding  it  be  in  vain."  As 
if  he  would  say,  Yet  I  do  not  take  away  all  hope  from  you.  But 
if  ye  will  so  end  in  the  flesh,  that  is  to  say,  follow  the  righteous- 
ness of  the  law  and  forsake  the  spirit,  as  ye  have  begun,  then 
know  ye,  that  all  your  glory  and  affiance  which  ye  have  in  God, 
is  in  vain,  and  all  your  afflictions  are  unprofitable.  Indeed,  I 
must  needs  speak  somewhat  roughly  unto  you  in  this  matter ;  I 
must  be  fervent  in  the  defence  thereof,  and  somewhat  sharp  in 
the  chiding  of  you,  especially  the  matter  being  so  weighty,  and 
constraining  me  thereunto,  lest  ye  should  think  it  to  be  but  a 
trifle  to  reject  the  doctrine  of  Paul,  and  receive  another.  Not- 
withstanding, I  will  not  utterly  discourage  you,  so  that  ye  repent 
and  amend.  For  sicjfly  and  scabbed  children  may  not  be  cast 
away,  but  must  be  tendered  and  cherished  more  diligently  than 
they  which  are  in  health.  So  that  Paul  here,  like  a  cunning 
physician,  layeth  all  the  fault  in  a  manner  upon  the  false  apos- 
tles, the  authors  and  only  cause  of  this  deadly  disease.  Contra- 
riwise, he  handleth  the  Galatians  very  gently,  that  by  his  mild- 
ness he  might  heal  them.  We  therefore,  by  the  example  of  Paul, 
ought  in  Uke  manner  to  reprehend  the  weak,  and  so  to  cure  their 
infirmity,  that  in  the  mean  time  we  leave  not  off  to  cherish  and 


310  COMMENTARY  ON   ST.   PAUL's  [cHAP.  III. 

comfort  them,  lest  if  we  handle  them  too  sharply,  they  fall  into 
desperation. 

Verse  5.  He  therefore  that  ministereth  to  you  the  Spirit,  and 
worketh  miracles  among  you,  doth  he  it  through  the  ivorks 
of  the  latv,  or  by  the  hearing  of  faith  preached  ? 

This  argument,  grounded  upon  the  experience  of  the  Gala- 
tians,  doth  so  well  like  the  apostle,  that  after  he  hath  reproved 
and  terrified  them,  setting  before  them  a  double  danger,  he  now 
repeatelh  the  same  again,  and  that  with  a  more  large  amplifica- 
tion, saying,  "  He  which  ministereth,"  &c.  That  is  to  say,  ye 
have  not  only  received  the  Spirit  by  the  hearing  of  faith,  but 
whatsoever,  ye  have  either  known  or  done,  it  came  by  the  hear- 
ing of  faith.  As  though  he  would  say.  It  was  not  enough  that 
God  gave  you  once  the  Spirit ;  but  the  same  God  hath  also  en- 
riched you  with  the  gifts  of  the  Spirit,  and  increased  the  same  in 
you,  to  the  end  that  when  you  have  once  received  the  Spirit,  it 
might  always  grow,  and  be  more  and  more  etfectual  in  you. 
Hereby  it  is  plain,  that  the  Galatians  had  wrought  miracles,  or  at 
the  least,  had  showed  such  fruits  of  faith  as  the  true  disciples  of 
the  gospel  are  wont  to  bring  forth.  For  the  apostle  elsewhere 
saith  :  "  That  the  kingdom  of  God  is  not  in  word,  but  in  power." 
1  Cor.  iv.  20.  Now,  this  power  is  not  only  to  be  able  to  speak 
of  the  kingdom  of  God ;  but  also  in  very  deed  to  show  that  God 
through  his  Spirit  is  effectual  in  us.  So  before,  in  the  second 
chapter,  he  saith  of  himself:  "He  that  was  eflectual  in  Peter 
among  the  Jews,  was  also  effectual  in  me ;  he  that  was  mighty 
by  Peter  in  the  apostleship  over  the  circumcision,  was  also  mighty 
by  me  towards  the  Gentiles." 

When  a  preacher  then  so  preacheth,  that  the  word  is  not  fruit- 
less, but  effectual  in  the  hearts  of  the  hearers,  that  is  to  say,  when 
faith,  hope,  love,  and  patience  do  follow,  then  God  giveth  his 
Spirit,  and  worketh  miracles  in  the  hearers.  In  like  manner 
Paul  saith  here,  "  that  God  hath  given  his  Spirit  to  the  Galatians, 
and  hath  wrought  miracles  among  them."  As  though  he  would 
say  :  God  hath  not  only  brought  to  pass,  through  my  preaching, 
that  ye  should  believe,  but  also  that  ye  should  live  liolily,  bring 
forth  many  fruits  of  faith,  and  suffer  many  afflictions.  Also,  by 
the  same  power  of  the  Holy  Ghost,  of  adulterers,  of  wrathful, 
impatient,  and  covetous  persons,  and  or  very  enemies,  ye  are 
become  liberal,  chaste,  gentle,  patient,  and  lovers  of  your  neigh- 
bours. Whereupon  afterwards  he  giveth  testimony  of  them  in 
the  fourth  chapter,  that  they  received  him  as  angel  of  God,  yea, 
rather  as  Christ  Jesus :  and  that  they  loved  him  so  entirely,  that 
they  were  ready  to  have  plucked  out  their  own  eyes  for  him. 

Now,  to  love  thy  neighbour  so  heartily,  that  thou  art  ready  to 
bestow  thy  money,  thy  goods,  thine  eyes,  and  all  that  thou  hast 


VER.  5.]  EPISTLE   TO  THE   GALATIANS.  311 

for  his  salvation,  and  moreover  to  suffer  patiently  all  adversities 
and  afflictions,  these,  no  doubt,  are  the  effects  and  fruits  of  the 
Spirit,  and  these,  saith  he,  ye  received  and  enjoyed,  before  these 
false  teachers  came  among  you.  But  ye  received  them  not  by 
the  law,  but  of  God,  who  so  ministered  unto  you,  and  daily  in- 
creased in  you  his  Holy  Spirit,  that  the  gospel  had  a  most  happy 
course  among  you,  in  teaching,  believing,  working,  and  suffer- 
ing. Now,  seeing  ye  know  these  things,  (being  convicted  even 
by  the  testimony  of  your  own  consciences,)  how  cometh  it  to 
pass  that  ye  show  not  the  same  fruits  that  ye  did  before  :  that 
is,  that  ye  teach  not  truly,  that  ye  believe  not  faithfully,  that  ye 
live  not  holily,  that  ye  work  not  rightly,  and  that  ye  suffer  not 
patiently  :  finally,  who  hath  so  corrupted  you,  that  you  bear  not 
so  loving  affection  towards  me,  as  ye  did  before  ?  That  ye  re- 
ceive not  Paul  now  as  an  angel  of  God,  nor  as  Jesus  Christ  ? 
That  ye  will  not  pluck  out  your  eyes  to  give  them  unto  me  ? 
How  cometh  it  to  pass,  I  say,  that  this  fervent  zeal  of  yours  wax- 
eth  so  cold  towards  me,  and  that  ye  now  prefer  before  me  the 
false  apostles,  which  do  so  miserably  seduce  you  ? 

In  like  manner  it  happeneth  unto  us  at  this  day.  hen  we 
first  preached  the  gospel,  there  were  very  many  that  favoured 
our  doctrine,  and  had  a  good  and  reverend  opinion  of  us :  and 
after  the  preaching  thereof,  followed  the  fruits  and  effects  of  faith. 
But  what  ensued  ?  A  sort  of  light  and  brain-sick  heads  sprung 
"up,  and  by-and-by  destroyed  all  that  we  had  in  long  time  and 
with  much  travel  planted  before,  and  also  made  us  so  odious 
unto  them  which  before  loved  us  dearly,  and  thankfully  received 
our  doctrine,  that  now  they  hate  nothing  more  than  our  name. 
But  of  this  mischief  the  devil  is  the  author,  working  in  his  mem- 
bers contrary  works,  which  wholly  fight  against  the  works  of  the 
Holy  Ghost.  Therefore,  saith  the  apostle,  your  experience,  (0 
ye  Galatians,)  ought  to  teach  you,  that  these  excellent  virtues 
proceeded  not  of  the  works  of  the  law  ;  for  as  ye  had  them  not 
before  the  hearing  of  faith  preached,  so  ye  have  them  not  now 
although  the  false  apostles  reign  in  the  midst  of  you. 

We  likewise  may  say,  at  this  day,  to  those  which  vaunt  them- 
selves to  be  gospellers,  and  to  be  freed  from  the  tyranny  of  the 
pope  :  have  ye  overcome  the  tyranny  of  the  pope,  and  obtained 
liberty  in  Christ  through  the  Anabaptists,  and  such  other  fantas- 
tical spirits,  or  through  us  who  have  preached  faith  in  Jesus 
Christ  ?  Here,  if  they  will  confess  the  truth,  they  must  needs 
vsay  :  no  doubt,  by  the  preaching  of  faith.  And  true  it  is,  that  at 
the  beginning  of  our  preaching,  the  doctrine  of  faith  had  a  most 
happy  course,  and  down  fell  the  pope's  pardons,  purgatory,  vows, 
masses,  and  such  like  abominations,  which  drew  with  them  the 
ruin  of  all  popery.  No  man  could  justly  condemn  us:  for  our 
doctrine  was  pure,  raising  up  and  comforting  many  poor  cou- 


312  COMMENTARY  ON   ST.  PAUL's  [chap.  III. 

sciences,  which  had  been  long  oppressed  with  men's  traditions 
under  the  papacy,  which  was  a  plain  tyranny,  a  racking  and 
crucifying  of  consciences.  Many  therefore  gave  thanks  unto 
God,  that  through  the  gospel,  (which  we  first,  by  the  grace  of 
God,  then  preached,)  they  were  so  mightily  delivered  out  of  these 
snares,  and  this  slaughter-house  of  consciences.  But  when  these 
new-found  heads  sprang  up,  (who  went  about  by  all  means  to 
work  our  discredit,)  then  began  our  doctrine  to  be  evil  thought 
of:  for  it  was  commonly  bruited  abroad  that  the  professors 
thereof  disagreed  among  themselves.  Whereat  many  being 
greatly  offended,  fell  quite  from  the  truth,  putting  the  Papists  in 
comfort,  that  we,  together  with  our  doctrine,  should  shortly  come 
to  nought,  and  by  this  means  they  should  recover  their  former 
dignity  and  authority  again. 

Wherefore,  like  as  the  false  apostles  vehemently  contended 
that  the  Galatians,  now  justified  by  faith  in  Christ,  ought  to  be 
circumcised  and  keep  the  law  of  Moses,  if  they  would  be  deli- 
vered from  their  sins,  and  from  the  wrath  of  God,  and  obtain 
the  Holy  Ghost,  and  yet  notwithstanding  by  the  selfsame  means 
they  burdened  them  the  more  with  sins,  (for  sin  is  not  taken 
away  by  the  law,  neither  is  the  Holy  Ghost  given  through  it,  but 
only  it  worketh  wrath,  and  driveth  men  into  great  terrors,)  so  at 
this  day  these  rash  heads,  which  ought  to  provide  for  the  safety 
of  the  catholic  church,  and  at  once  to  drive  down  all  popery, 
have  done  no  good,  but  much  hurt  to  the  church:  they  have  not 
overthrown  the  papacy,  but  have  more  established  it. 

But  if  they  had,  as  they  begun,  with  a  common  consent,  to- 
gether with  us,  taught  and  diligently  urged  the  article  of  jus- 
tification ;  that  is  to  say,  that  we  are  justified  neither  by  the 
righteousness  of  the  law,  nor  by  our  own  righteousness,  but  by 
only  faith  in  Jesus  Christ ;  doubtless  this  one  article,  by  little 
and  little,  as  it  began,  had  overthrown  the  whole  papacy,  with 
all  her  brotherhoods,  pardons,  religious  orders,  relics,  ceremo- 
nies, invocation  of  saints,  purgatory,  masses,  watchings,  vows, 
and  infinite  other  like  abominations.  But  they,  leaving  off  the 
preaching  of  faith  and  true  Christian  righteousness,  have  gone 
another  way  to  work,  to  the  great  hinderance  both  of  sound  doc- 
trine and  of  the  churches. 

Verse  6.     Jls  Jlhraham  believed  God,  and  it  ivas  imputed  to 
hiin  for  righteousness. 

Hitherto  Paul  reasoneth  upon  the  experience  of  the  Galatians, 
and  with  this  argument  he  urgeth  them  vehemently.  Ye,  saith 
he,  have  believed,  and  believing  have  done  miracles,  and  have 
showed  many  notable  signs;  and  moreover,  ye  have  sufl'ered 
many  afflictions,  all  which  things  are  the  effects  and  operations, 
not  of  the  law,  but  of  the  Holy  Ghost.     This  the  Galatians  were 


VER.  6.J  EPISTLE    ro  THE   GALATIANS.  313 

constrained  to  confess;  for  they  could  not  deny  these  things 
which  were  before  their  eyes,  and  manifest  to  their  senses:  and 
therefore,  this  argument,  grounded  upon  their  own  experience, 
is  very  strong. 

Now  he  addeth  the  example  of  Abraham,  and  rehearseth  the 
testimony  of  the  Scripture.  The  first  is  out  of  Gen.  xv.  6,  "  Abra- 
ham believed  God,"  &c.  This  place  the  apostle  here  mightily 
prosecuteth,  as  also  he  did  in  his  epistle  to  the  Romans :  "  If 
Abraham,"  saith  he,  "was  justified  by  the  works  of  the  law,  he 
hath  righteousness  and  rejoicing,  but  not  before  God,  but  before 
men."  Rom.  iv.  2,  3.  For  before  God  there  is  in  him  nothing 
but  sin  and  wrath.  Now  he  was  justified  before  God,  not  be- 
cause he  did  work,  but  because  he  did  believe.  For  the  Scrip- 
ture saith  :  "  Abraham  believed  God,  and  it  was  imputed  to  him 
for  righteousness."  This  place  doth  Paul  there  notably  set  forth 
and  amplify,  as  it  is  most  worthy  :  "  Abraham,"  saith  he,  "  was 
not  weak  in  the  faith,  neither  considered  he  his  own  body  which 
was  now  dead,  being  almost  a  hundred  years  old ;  neither  the 
deadness  of  Sarah's  womb;  neither  did  he  doubt  of  the  promise 
of  God  through  unbelief,  but  was  strengthened  in  the  faith,  and 
gave  glory  to  God,  being  fully  assured,  that  whatsoever  God  had 
promised,  he  was  able  to  do.  Now,  it  is  not  written  for  him 
only,  that  it  was  imputed  to  him  for  righteousness,  but  for  us 
also,"  &c.  Rom.  iv.  19,  20,  &c. 

Paul  by  these  words,  "  Abraham  believed,"  of  faith  in  God, 
maketh  the  chiefest  worship,  the  chiefest  duty,  the  chiefest  obe- 
dience, and  the  chiefest  sacrifice.  Let  him  that  is  a  rhetorician, 
amplify  this  place,  and  he  shall  see  that  faith  is  an  almighty 
thing,  and  that  the  power  thereof  is  infinite  and  inestimable ; 
for  it  giveth  glory  unto  God,  which  is  the  highest  service  that 
can  be  given  unto  him.  Now,  to  give  glory  unto  God,  is  to 
believe  in  him,  to  count  him  true,  wise,  righteous,  merciful, 
almighty :  briefly,  to  acknowledge  him  to  be  the  author  and 
giver  of  all  goodness.  This  reason  doth  not,  but  faith.  That  is 
it  which  maketh  us  divine  people,  and  (as  a  man  would  say)  it 
is  the  creator  of  a  certain  divinity,  not  in  the  substance  of  God, 
but  in  us.  For  without  faith  God  loseth  in  us  his  glory,  wisdom, 
righteousness,  truth,  and  mercy.  To  conclude,  no  majesty  or 
divinity  remaineth  unto  God,  where  faith  is  not.  And  the 
chiefest  thing  that  God  requireth  of  man  is,  that  he  give  unto 
him  his  glory  and  his  divinity  :  that  is  to  say,  that  he  take  him 
not  for  an  idol,  but  for  God,  who  regardeth  him,  heareth  him, 
showeth  mercy  unto  him,  and  helpeth  him.  This  being  done, 
God  hath  his  full  perfect  divinity,  that  is,  he  hath  whatsoever  a 
faithful  heart  can  attribute  unto  him.  To  be  able,  therefore,  to 
give  that  glory  unto  God,  it  is  the  wisdom  of  wisdoms,  the  right- 
eousness of  righteousness,  the  religion  of  religions,  and  sacrifice 
40  2  D 


COMMENTARY   ON    ST.   PAUL's  [cHAP.  III. 

of  sacrifices.  Hereby  we  may  perceive  what  a  high  and  an 
excellent  righteousness  faith  is,  and  so,  by  the  contrary,  what  a 
horrible  and  grievous  sin  infidelity  is. 

Whosoever  then  believeth  the  word  of  God,  as  Abraham  did, 
is  righteous  before  God,  because  he  hath  faith,  which  giveth 
glory  unto  God :  that  is,  he  giveth  to  God  that  which  is  due  to 
him.  For  faith  saith  thus,  I  believe  thee,  0  God,  when  thou 
speakest.  And  what  saith  God  ?  Impossible  things,  lies,  foolish, 
weak,  absurd,  abominable,  heretical,  and  devilish  things,  if  ye 
believe  reason.  For  what  is  more  absurd,  foolish,  and  impos- 
sible, than  when  God  saith  unto  Abraham,  that  he  should  have 
a  son  of  the  barren  and  dead  body  of  his  wife  Sarah  ? 

So,  if  we  will  follow  the  judgment  of  reason,  God  setteth  forth 
absurd  and  impossible  things,  when  he  setteth  out  unto  us  the 
articles  of  the  Christian  faith.  Indeed,  it  seemeth  to  reason  an 
absurd  and  a  foolish  thing,  that  in  the  Lord's  supper  is  offered 
unto  us  the  body  and  blood  of  Christ ;  that  baptism  is  the  laver 
of  the  new  birth,  and  of  the  renewing  of  the  Holy  Ghost ;  that 
the  dead  shall  rise  in  the  last  day ;  that  Christ  the  Son  of  God 
was  conceived  and  carried  in  the  womb  of  the  Virgin  Mary ; 
that  he  was  born ;  that  he  suffered  the  most  reproachful  death 
of  the  cross ;  that  he  was  raised  up  again ;  that  he  now  sitteth 
at  the  right  hand  of  God  the  Father ;  and  that  he  hath  all  power 
both  in  heaven  and  earth.  For  this  cause  Paul  calleth  the  gospel 
of  Christ  crucified,  the  word  of  the  cross  and  foolish  preaching, 
(I  Cor.  i,  18,)  which  to  the  Jews  was  offensive,  and  to  the  Gen- 
tiles foolish  doctrine.  Wherefore,  reason  doth  not  understand 
that  to  hear  the  word  of  God  and  to  believe  it,  is  the  chicfest 
service  that  God  requireth  of  us ;  but  it  thinketh  that  those 
things  which  it  chooseth  and  doth  of  a  good  intent,  as  they  call 
it,  and  of  her  own  devotion,  please  God.  Therefore,  when  God 
speaketh,  reason  judgeth  his  word  to  be  heresy,  and  the  word  of 
the  devil,  for  it  seemeth  unto  it  absurd  and  foolish. 

But  faith  killeth  reason,  and  slayeth  that  beast  which  the 
whole  world  and  all  creatures  cannot  kill.  So  Abraham  killed 
it  by  faith  in  the  word  of  God,  whereby  seed  was  promised  to 
him  of  Sarah,  who  was  barren  and  now  past  child-bearing. 
Unto  this  word,  reason  yielded  not  straightway  in  Abraham, 
but  it  fought  against  faith  in  him,  judging  it  to  be  an  absurd,  a 
foolish  and  an  impossible  thing  that  Sarah,  who  was  now  not 
only  ninety  years  old,  but  also  was  barren  by  nature,  should 
bring  forth  a  son.  Thus  faith  wrestled  with  reason  in  Abraham; 
but  herein  faith  got  the  victory,  killed  and  sacrificed  reason,  that 
most  cruel  and  pestilent  enemy  of  God.  So  all  the  godly  enter- 
ing with  Abraham  into  the  darkness  of  faith,  do  kill  reason,  say- 
ing :  reason,  thou  art  foolish ;  thou  dost  not  savour  those  things 
which  belong  unto  God:  therefore  speak  not  against  me,  but 


VER.  6.]  EPISTLE   TO   THE    GALATIANS.  315 

hold  thy  peace:  judge  not,  but  hear  the  word  of  God  and  believe 
it.  So  the  godly  by  faith  kill  such  a  beast  as  is  greater  than  the 
whole  world,  and  thereby  do  offer  to  God  a  most  acceptable 
sacrifice  and  service. 

And  in  comparison  of  this  sacrifice  of  the  faithful,  all  the  reli- 
gions of  all  nations,  and  all  the  works  of  all  monks  and  merit- 
mongers  are  nothing  at  all.  For  by  this  sacrifice,  first,  as  I  said, 
they  kill  reason,  a  great  and  mighty  enemy  of  God.  For  reason 
despiseth  God,  denieth  his  wisdom,  justice,  power,  truth,  mercy, 
majesty,  and  divinity.  Moreover,  by  the  same  sacrifice  they 
yield  glory  unto  God :  that  is,  they  believe  him  to  be  just,  good, 
faithful,  true,  &c, ;  they  believe  that  he  can  do  all  things,  that  all 
his  words  are  holy,  true,  lively,  and  effectual,  &c.,  which  is  a 
most  acceptable  obedience  unto  God.  Wherefore  there  can  be 
no  greater  or  more  holy  religion  in  the  world,  nor  more  accepta- 
ble service  unto  God,  than  faith  is. 

Contrariwise,  the  justiciaries,  and  such  as  seek  righteousness 
by  their  own  works,  lacking  faith,  do  many  things.  They  fast, 
they  pray,  they  watch,  they  lay  crosses  upon  themselves.  But 
because  they  think  to  appease  the  wrath  of  God,  and  deserve 
grace  by  things,  they  give  no  glory  to  God,  that  is,  they  do  not 
judge  him  to  be  merciful,  true,  and  keeping  promises,  &c.,  but  to 
be  an  angry  judge,  which  must  be  pacified  with  works,  and  by 
this  means  they  despise  God,  they  make  him  a  liar  in  all  his  pro- 
mises, they  deny  Christ  and  all  his  benefits ;  to  conclude,  they 
thrust  God  out  of  his  seat,  and  set  themselves  in  his  place.  For 
they,  rejecting  and  despising  the  word  of  God,  do  choose  unto 
themselves  such  a  service  of  God,  and  such  works  as  God  hath 
not  commanded.  They  imagine  that  God  hath  a  pleasure 
therein,  and  they  hope  to  receive  a  reward  of  him  for  the  same. 
Therefore  they  kill  not  reason,  that  mighty  enemy  of  God,  but 
quicken  it ;  and  they  take  from  God  his  majesty  and  his  divinity, 
and  attribute  the  same  unto  their  own  works.  Wherefore  only  faith 
giveth  glory  unto  God,  as  Paul  witnesseth  of  Abraham.  "  Abra- 
ham," saith  he, '"'  was  made  strong  in  the  faith,  and  gave  glory  to 
God,  being  fully  assured,  that  whatsoever  God  had  promised  he 
was  able  to  perform,  and,  therefore,  it  was  imputed  to  him  for 
righteousness."     Rom.  iv.  20 — 22. 

Christian  righteousness  consisteth  in  faith  of  the  heart,  and 
God's  imputation.  It  is  not  without  cause  that  he  addeth  this 
sentence  out  of  the  fifteenth  chapter  of  Genesis :  "  and  it  was 
imputed  to  him  for  righteousness."  For  Christian  righteousness 
consisteth  in  two  things,  that  is  to  say,  in  faith  of  the  heart,  and 
in  God's  imputation.  Faith  is  indeed  a  formal  righteousness, 
and  yet  this  righteousness  is  not  enough :  for,  after  faith,  there 
remain  yet  certain  remnants  of  sin  in  our  flesh.  This  sacrifice 
of  faith'began  in  Abraham,  but,  at  the  last,  it  was  finished  in  his 


316  COMMENTARY  ON  ST.  PAUL'S  [cHAP.  Ill 

death.  Wherefore  the  other  part  of  righteousness  must  needs 
be  added  also,  to  finish  the  same  in  lis :  that  is  to  say,  God's  im- 
putation. For  faith  giveth  not  enough  to  God,  because  it  is 
imperfect,  yea  rather,  our  faith  is  but  a  little  spark  of  faith,  which 
beginneth  only  to  render  unto  God  his  true  divinity.  We  have 
received  the  first  fruits  of  the  Spirit,  but  not  yet  the  tenths.  Be- 
sides, this  reason  is  not  utterly  killed  in  this  life;  which  may 
appear  by  our  concupiscence,  wrath,  impatience,  and  other  fruits 
of  the  flesh  and  of  infidelity  yet  remaining  in  us.  Yea,  the 
holiest  that  live  have  not  yet  a  full  and  continual  joy  in  God, 
but  have  their  sundry  passions,  sometimes  merry,  as  the  Scrip- 
tures witness  of  the  prophets  and  apostles.  But  such  faults  are 
not  laid  to  their  charge,  because  of  their  faith  in  Christ,  for  other- 
wise no  flesh  should  be  saved.  We  conclude,  therefore,  upon 
these  words:  "It  was  imputed  to  him  for  righteousness,"  that 
righteousness  indeed  beginneth  through  faith,  and  by  the  same 
we  have  the  first  fruits  of  the  Spirit ;  but  because  faith  is  weak, 
it  is  not  made  perfect  without  God's  imputation.  Wherefore, 
faith  beginneth  righteousness,  but  imputation  maketh  it  perfect 
unto  the  day  of  Christ. 

The  popish  sophisters  and  schoolmen  dispute  also  of  imputa- 
tion, when  they  speak  of  the  good  acceptation  of  the  work :  but 
besides  and  clean  contrary  to  the  Scripture :  for  they  wrest  it 
only  to  works.  They  do  not  consider  the  uncleanness  and  in- 
ward poison  lurking  in  the  heart ;  as  incredulity,  doubting,  con- 
temning, and  hating  of  God,  which  most  pernicious  and  perilous 
beasts  are  the  fountain  and  cause  of  all  mischief  They  con- 
sider no  more  but  outward  and  gross  faults  and  unrighteousness, 
which  are  little  rivers  proceeding  and  issuing  out  of  those  foun- 
tains. Therefore  they  attribute  acceptation  to  works  :  that  is  to 
say,  that  God  doth  accept  our  works,  not  of  duty,  but  of  con- 
gruence. Contrariwise,  we,  excluding  all  works,  do  go  to  the 
very  head  of  this  beast  which  is  called  reason,  which  is  the  foun- 
tain and  headspring  of  all  mischiefs.  For  reason  feareth  not 
God,  it  loveth  not  God,  it  trusteth  not  in  God,  but  proudly  con- 
temneth  him.  It  is  not  moved  either  with  his  threatenings  or 
his  promises.  It  is  not  delighted  with  his  words  or  works,  but 
it  mnrmureth  against  him,  it  is  angry  with  him,  judgeth  and 
hateth  him :  to  be  short,  "  it  is  an  enemy  to  God,  not  giving  him 
his  glory."  Rom.  viii.  7.  This  pestilent  beast  (reason,  I  say)  being 
once  slain,  all  outward  and  gross  vices  should  be  nothing. 

Wherefore  we  must  first  and  before  all  things  go  about,  by 
faith,  to  kill  infidelity,  the  contempt  and  hating  of  God,  murmur- 
ing against  his  judgment,  his  wrath,  and  all  his  words  and  works: 
for  then  do  we  kill  reason,  which  can  be  killed  by  none  other 
means  but  by  faith,  which,  in  believing  God,  giveth  unto  him 
his  glory,  notwithstanding  that  he  speaketh  those  things  whic!i 


VER.  6.]  EPISTLE   TO  THE   GALATIANS.  317 

seem  both  foolish,  absurd,  and  impossible  to  reason :  notwith- 
standing also,  that  God  setteth  forth  himself  otherwise  than 
reason  is  able  either  to  judge  or  conceive,  that  is  to  say,  after 
this  manner:  I  will  account  and  pronounce  thee  as  righteous, 
not  for  the  keeping  of  the  law,  not  for  thy  works  and  thy  merits, 
but  for  thy  faith  in  Jesus  Christ,  mine  only  begotten  Son,  who 
was  born,  suffered,  was  crucified,  and  died  for  thy  sins:  and  that 
sin  which  remaineth  in  thee,  I  will  not  impute  unto  thee.  If 
reason  then  be  not  killed,  and  all  kinds  of  religion  and  service 
of  God  under  heaven,  that  are  invented  by  men  to  get  righteous- 
ness before  God,  be  not  condemned,  the  righteousness  of  faith 
can  take  no  place. 

When  reason  heareth  this,  by-and-by  it  is  offended :  it  rageth 
and  uttereth  all  her  malice  against  God,  saying,  "  Are  then  my 
good  works  nothing?  Have  1  then  laboured  and  borne  the  bur- 
den and  heat  of  the  day  in  vain?"  Matt.  xx.  12,  Hereof  rise 
those  uproars  of  nations,  kings,  and  princes,  a'gainst.  the  Lord 
and  his  Christ.  Ps.  ii.  2.  For  the  world  neither  will  nor  can 
suffer  that  her  wisdom,  righteousness,  religions,  and  worshippings 
should  be  reproved  and  condemned.  The  pope,  with  all  his 
popish  rabblement,  will  not  seem  to  err,  much  less  will  he  suffer 
himself  to  be  condemned. 

Wherefore  let  those  which  give  themselves  to  the  study  of  the 
Holy  Scripture,  learn  out  of  this  saying:  "Abraham  believed 
God,  and  was  counted  to  him  for  righteousness,"  to  set  forth 
truly  and  rightly  this  true  Christian  righteousness  after  this  man- 
ner: that  it  is  a  faith  and  confidence  in  the  Son  of  God,  or  rather 
a  confidence  of  the  heart  in  God  through  Jesus  Christ :  and  let 
them  add  this  clause  as  a  difference:  which  faith  and  confidence 
is  accounted  righteousness  for  Christ's  sake.  For  these  two 
things  (as  I  said  before)  work  Christian  righteousness:  namely, 
faith  in  the  heart,  which  is  a  gift  of  God,  and  assuredly  believeth 
in  Christ:  and  also  that  God  acceptcth  this  imperfect  faith  for 
perfect  righteousness,  for  Christ's  sake,  in  whom  1  have  begun 
to  believe.  Because  of  this  faith  in  Christ,  God  seeth  not  my 
doubting  of  his  good-will  towards  me,  my  distrust,  heaviness  of 
spirit,  and  other  sins  which  are  yet  in  me.  For  as  long  as  I  live 
in  the  flesh,  sin  is  truly  in  me.  But  because  I  am  covered  under 
the  shadow  of  Christ's  wings,  as  is  the  chicken  under  the  wing 
of  the  hen,  and  dwell  without  all  fear  under  that  most  ample 
and  large  heaven  of  the  forgiveness  of  sins,  which  is  spread  over 
me,  God  covereth  and  pardoneth  the  remnant  of  sin  in  me:  that 
is  to  say,  because  of  that  faith  wherewith  I  began  to  lay  hold 
upon  Christ,  he  accepteth  my  imperfect  righteousness  even  for 
perfect  righteousness,  and  counteth  my  sin  for  no  sin,  which 
notwithstanding  is  sin  indeed. 

So  we  shroud  ourselves  under  the  covering  of  Christ's  flesh, 

2d2 


318  COMMENTARY   ON   ST.  PAUL's  [chAP.  Ill 

who  is  our  "cloudy  pillar  for  the  day,  and  our  pillar  of  fire  for 
ihe  night,"  (Exod.  xiii.  21,)  lest  God  should  see  our  sin.  And 
although  we  see  it,  and  for  the  same  do  feel  the  terrors  of  con- 
science, yet  flying  unto  Christ  our  mediator  and  reconciler, 
(through  whom  we  are  made  perfect,)  we  are  sure  and  safe:  for 
as  all  things  are  in  him,  so  through  him  we  have  all  things,  who 
also  doth  supply  whatsoever  is  wanting  in  us.  When  we  believe 
this,  God  winketh  at  the  sins  and  remnants  of  sin  yet  sticking  in 
our  flesh,  and  so  covereth  them,  as  if  they  were  no  sin.  Because, 
saith  he,  thou  believest  in  my  Son,  although  thou  have  many 
sins,  yet  notwithstanding  they  shall  be  forgiven  thee,  until  thou 
be  clean  delivered  from  them  by  death. 

Let  Christians  learn  with  all  diligence  to  understand  this  article 
of  Christian  righteousness.  And  to  this  end  let  them  read  Paul, 
and  read  him  again,  both  often  and  with  great  diligence,  and  let 
them  compare  the  first  with  the  last ;  yea,  let  them  compare  Paul 
wholly  and  fully" with  himself:  then  shall  they  find  it  to  be  true, 
that  Christian  righteousness  consisteth  in  these  two  things : 
namely,  in  faith  which  giveth  glory  unto  God,  and  in  God's 
imputation.  For  faith  is  weak,  (as  I  have  said,)  and  therefore 
God's  imputation  must  needs  be  joined  withal;  that  is  to  say, 
that  God  will  not  lay  to  our  charge  the  remnant  of  sin  ;  that  he 
will  not  punish  it,  nor  condemn  us  for  it,  but  will  cover  it  and 
will  freely  forgive  it,  as  though  it  were  nothing  at  all ;  not  for 
our  sake,  neither  for  our  worthiness  and  works,  but  for  Jesus 
Christ's  sake,  in  whom  we  believe. 

Thus  a  Christian  man  is  both  righteous  and  a  sinner,  holy  anC^ 
profane,  an  enemy  of  God  and  yet  a  child  of  God.  These  con- 
traries no  sophisters  will  admit,  for  they  know  not  the  true  manner 
of  justification.  And  this  was  the  cause  why  they  constrained 
men  to  work  well  so  long,  until  they  should  feel  in  themselves 
no  sin  at  all.  Whereby  they  gave  occasion  to  many  (which, 
striving  with  all  their  endeavour  to  be  perfectly  righteous,  could 
not  attam  thereunto)  to  become  stark  mad:  yea,  an  infinite 
number  also  of  those  which  were  the  authors  of  this  devilish 
opinion,  at  the  hour  of  death  were  driven  unto  desperation  : 
which  thing  had  happened  unto  me  also,  if  Christ  had  not  mer- 
cifully looked  upon  me,  and  delivered  me  out  of  this  error. 

Contrariwise,  we  teach  and  comfort  the  afflicted  sinner  after 
this  manner:  Brother,  it  is  not  possible  for  thee  to  become  so 
righteous  in  this  life,  that  thou  shouldst  feel  no  sin  at  all,  that 
thy  body  should  be  clear  like  the  sun,  without  spot  or  blemish  : 
but  thou  hast  as  yet  wrinkles  and  spots,  and  yet  art  thou  holy 
notwithstanding.  But  thou  wilt  say:  How  can  I  be  holy,  when 
I  have  and  fieel  sin  in  me  ?  I  answer:  In  that  thou  dost  feel  and 
acknowledge  thy  sin,  it  is  a  good  token  :  give  thanks  unto  God, 
and  despair  not.     It  is  one  step  of  health,  when  the  sick  man 


VER.  6.]  EPISTLE   TO  THE   GALATIANS.  319 

doth  acknowledge  and  confess  his  infirmity.  But  how  shall  I  be 
delivered  from  sin  ?  Run  to  Christ,  the  physician,  which  healeth 
them  that  are  broken  in  heart,  and  saveth  sinners.  Follow  not 
the  judgment  of  reason,  which  telleth  thee  that  he  is  angry  with 
sinners  :  but  kill  reason,  and  believe  in  Christ.  If  thou  believe, 
thou  art  righteous,  because  thou  givest  glory  unto  God,  that  he 
is  almighty,  merciful,  true,  &c.,  thou  justifiest  and  praisest  God. 
To  be  brief,  thou  yieldest  unto  him  his  divinity,  and  whatsoever 
else  belongeth  unto  him :  and  the  sin  which  remaineth  in  thee, 
is  not  laid  to  thy  charge,  but  is  pardoned  for  Christ's  sake,  in 
whom  thou  believest,  who  is  perfectly  just:  whose  righteousness 
is  thy  righteousness,  and  thy  sin  is  his  sin. 

Here  we  see  that  every  Christian  is  a  high-priest :  for  first  he 
offereth  up  and  killeth  his  own  reason,  and  the  wisdom  of  the 
flesh :  then  he  giveth  glory  unto  God,  that  he  is  righteous,  true, 
patient,  pitifi^,  and  merciful.  And  this  is  that  daily  sacrifice  of 
the  New  Testament  which  must  be  offered  evening  and  morning. 
The  evening  sacrifice  is  to  kill  reason:  the  morning  sacrifice  is  to 
glorify  God.  Thus  a  Christian  daily  and  continually  is  occupied 
in  this  double  sacrifice  and  in  the  exercise  thereof  And  no  man 
is  able  to  set  forth  sufficiently  the  excellency  and  dignity  of  this 
Christian  sacrifice. 

This  is  therefore  a  strange  and  wonderful  definition  of  Chris- 
tian righteousness,  that  it  is  the  imputation  of  God  for  righteous- 
ness or  unto  righteousness,  because  of  our  faith  in  Christ,  or  for 
Christ's  sake.  When  the  popish  schoolmen  hear  this  definition, 
they  laugh  at  it ;  for  they  imagine  that  righteousness  is  a  certain 
quality  poured  into  the  soul,  and  afterwards  spread  into  all  the 
parts  of  man.  They  cannot  put  away  the  vain  imaginations  of 
reason,  which  teacheth  that  a  right  judgment,  and  a  good  will 
or  a  good  intent  is  true  righteousness.  This  unspeakable  gift 
therefore  excelleth  all  reason,  that  God  doth  account  and  acknow- 
ledge him  for  righteous  without  works,  which  embraceth  his  Son 
by  faith  alone,  who  was  sent  into  the  world,  was  born,  suffered, 
and  was  crucified  for  us. 

This  matter,  as  touching  the  words,  is  easy,  (to  wit,  that  right- 
eousness is  essentially  in  us,  as  the  Papists  reason  out  of  Aristotle, 
but  without  us  in  the  grace  of  God  only  and  in  his  imputation : 
and  that  there  is  no  essential  substance  of  righteousness  in  us 
besides  that  weak  faith  or  first  fruits  of  faith,  whereby  we  have 
begun  to  apprehend  Christ,  and  yet  sin  in  the  mean  time  remain- 
eth verily  in  us,)  but  in  very  deed  it  is  no  small  or  light  matter, 
but  very  weighty  and  of  great  importance.  For  Christ  which 
was  given  for  us,  and  whom  we  apprehend  by  faith,  hath  done 
no  small  thing  for  us,  but  (as  Paul  said  before)  "he  hath  loved 
us,  and  given  himself  in  very  deed  for  us:  he  was  made  accursed 
for  us,"  &c.    Gal.  ii.  20;  iii.  13.     And  this  is  no  vain  speculation, 


3fiO^  COMMENTARY   ON  ST.  PAUL'S  [chAP.  III. 

that  Christ  was  delivered  for  my  sins,  and  was  made  accursed  for 
me,  that  I  miglit  be  delivered  from  everlasting  death.  Therefore 
to  apprehend  that  Son  by  faith,  (Isa.  ix.  6,)  and  with  the  heart  to 
believe  in  him  given  unto  us  and  for  us  of  God,  causeth  that  God 
doth  account  that  faith,  although  it  be  imperfect,  for  perfect  right- 
eousness. 

And  here  we  are  altogether  in  another  world,  far  from  reason, 
where  we  dispute  not  what  we  ought  to  do,  or  with  what  works 
we  may  deserve  grace  and  forgiveness  of  sins :  but  we  are  in  a 
matter  of  most  high  and  heavenly  divinity,  where  we  do  hear 
this  gospel  or  glad  tidings,  that  Christ  died  for  us,  and  that  we, 
believing  this,  are  counted  righteous,  though  sins  notwithstand- 
ing do  remain  in  us,  and  that  great  sins.  So  our  Saviour  Christ 
also  defineth  the  righteousness  of  faith  :  "  The  Father,"  saith  he, 
"lovoth  you."  Wherefore  doth  he  love  you?  Not  because  ye 
were  Pharisees,  unreprovable  in  the  righteousne^  of  the  law, 
circumcised,  doing  good  works,  fasting,  &c.,  but  because  I  have 
chosen  you  out  of  the  world,  and  ye  have  done  notiiiug,  but  that 
ye  have  loved  me  and  believed  that  I  came  out  from  the  Father. 
This  object  ( I )  being  sent  from  the  Father  into  the  world,  pleased 
you.  And  because  you  have  apprehended  and  embraced  this 
object,  therefore  the  Father  loveth  you,  and  therefore  ye  please 
him.  And  yet  notwithstanding  in  another  place  he  calleth  them 
evil,  and  commandeth  them  to  ask  forgiveness  of  their  sifis. 
These  two  things  are  quite  contrary:  to  wit,  that  a  Christian  is 
righteous  and  beloved  of  God,  and  yet  notwithstanding  he  is  a 
sinner.  For  God  cannot  deny  his  own  nature  ;  that  is,  he  must 
needs  hate  sin  and  sinners :  and  this  he  doth  of  necessity,  for 
otherwise  he  should  be  unrighteous  and  love  sin.  How  then  can 
these  two  contradictions  stand  together :  I  am  a  sinner,  and  most 
worthy  of  God's  wrath  and  indignation;  and  yet  the  Father 
loveth  me  ?  Here  nothing  cometh  between,  but  only  Christ  the 
mediator.  The  Father,  saith  he,  doth  hot  therefore  love  you 
because  ye  are  worthy  of  love,  but  because  ye  have  loved  me, 
and  have  believed  that  I  came  out  from  him.  John  xvi.  27 ; 
xviii.  8. 

Thus  a  Christian  man  abideth  in  true  humility,  feeling  sin  in 
him  eflectually,  and  confessing  himself  to  be  worthy  of  wrath, 
the  judgment  of  God,  and  everlasting  death  for  the  same,  that 
he  may  be  humbled  in  this  life :  and  yet  notwithstanding  he 
continueth  still  in  his  holy  pride,  in  the  which  he  turneth  unto 
Christ,  and  in  him  he  lifteth  up  himself  against  this  feeling  of 
God's  wrath  and  judgment,  and  believeth  that,  not  only  the 
remnants  of  sin  are  not  imputed  unto  him,  but  that  also  he  is 
loved  of  the  Father,  not  for  his  own  sake,  but  for  Christ's  sake, 
whom  the  Father  loveth. 

Hereby  now  we  may  see  how  faith  justifieth  without  works. 


VER.  7.]  EPISTLE   TO  THE   GALATIANS.  321 

and  yet  notwithstanding,  how  imputation  of  righteousness  is  also 
necessary.  Sins  do  remain  in  us,  which  God  utterly  hateth. 
Therefore  it  is  necessary  that  we  should  have  imputation  of 
righteousness,  which  we  obtain  through  Christ  and  for  Christ's 
sake,  who  is  given  unto  us  and  received  of  us  by  faith.  In  the 
mean  time,  as  long  as  we  live  here,  we  are  carried  and  nourished 
in  the  bosom  of  the  mercy  and  long-sufferance  of  God,  until  the 
body  of  sin-  be  abolished,  and  we  raised  up  as  new  creatures  in 
that  great  day.  Then  shall  there  be  new  heavens  and  a  new 
earth,  in  which  righteousness  shall  dwell.  In  the  mean  while, 
under  this  heaven  sin  and  wicked  men  do  dwell,  and  the  godly 
also  have  sin  dwelling  in  them.  For  this  cause,  Paul  (Rom.  vii.) 
complaineth  of  sin  which  remaineth  in  the  saints :  yet  notwith- 
standing he  saith  afterwards,  in  the  eighth  chapter,  "that  there 
is  no  damnation  to  them  which  are  in  Christ  Jesus."  Now,  how 
shall  these  things,  so  contrary  and  repugnant,  be  reconciled  to- 
gether :  that  sin  in  us  is  no  sin  ?  that  he  which  is  damnable,  shall 
not  be  condemned  ?  that  he  which  is  rejected,  shall  not  be  re- 
jected? that  he  which  is  worthy  of  the  wrath  of  God,  and  ever- 
lasting damnation,  shall  not  be  punished  ?  The  only  reconciler 
hereof  is  the  mediator  between  God  and  man,  even  the  man 
Jesus  Christ,  as  Paul  saith  :  "  there  is  no  condemnation  to  them 
which  are  in  Christ  Jesus."     1  Tim.  i.  15.     Rom.  viii.  1. 

Verse  7.     Know  ye  therefore,  that  they  which  are  of  faith,  the 
same  are  the  children  of  Abraham. 

This  is  the  general  argument  and  whole  disputation  of  Paul 
against  the  Jews,  that  they  which  believe  are  the  children  of 
Abraham,  and  not  they  which  are  born  of  his  flesh  and  his 
blood.  Rom.  ix.  7,  8.  This  disputation  Paul  vehemently  pro- 
secuteth  in  this  place,  and  in  the  fourth  and  ninth  chapters  to  the 
Romans.  For  this  was  the  greatest  confidence  and  glory  of  the 
Jews:  "We  are  the  seed  and  children  of  Abraham."  He  was 
circumcised  and  kept  the  law :  therefore,  if  we  will  be  the  true 
children  of  Abraham,  we  must  follow  our  father,  &c.  It  was,  no 
doubt,  an  excellent  glory  and  dignity  to  be  the  seed  of  Abraham ; 
for  no  man  could  deny  but  that  God  spake  to  the  seed,  and  of 
the  seed  of  Abraham.  But  this  prerogative  nothing  profited  the 
unbelieving  Jews.  By  reason  whereof  Paul,  especially  in  this 
place,  mightily  striveth  against  this  argument,  and  wresteth  from 
the  Jews  this  strong  affiance  in  themselves :  and  this  could  he, 
as  the  elect  vessel  of  Christ,  (Acts  ix.  15,)  do  above  all  other. 
For  if  we  at  the  beginning  should  have  disputed  with  the  Jews 
without  Paul,  peradventure  we  should  have  prevailed  very  little 
against  them. 

So,  when  Paul  reasoneth  against  the  Jews  which  stood  so 
proudly  in  this  opinion,  that  they  were  the  children  of  Abraham, 
41 


322  COMMENTARY  ON  ST.   PAUL's  [chap.  III. 

saying:  "We  are  the  seed  of  Abraham."  Well,  what  then? 
Abraham  was  circumcised  and  kept  the  law  :  we  do  the  same. 
All  this  I  grant:  but  will  ye  therefore  look  to  be  justified  and 
saved  ?  Nay,  not  so.  But  let  us  come  to  the  patriarch  Abra- 
ham himself,  and  let  us  see  by  what  means  he  was  justified  and 
saved.  Doubtless,  not  for  his  excellent  virtues  and  holy  works : 
not  because  he  forsook  his  country,  kindred,  and  father's  house  : 
not  because  he  was  circumcised  and  observed  the  law  :  not  be- 
cause he  was  about  to  offer  up  in  sacrifice,  at  the  commandment 
of  God,  his  son  Isaac,  in  whom  he  had  the  promise  of  posterity  ; 
but  because  he  believed.  Gen.  xii.  1;  xvii.  24;  xxii.  1,  3. 
Wherefore  he  was  not  justified  by  any  other  means  than  by  faith 
alone.  If  ye  then  will  be  justified  by  the  law,  much  more  ought 
Abraham  your  father  to  be  justified  by  the  law.  But  Abraham 
could  not  otherwise  be  justified,  nor  receive  forgiveness  of  sins 
and  the  Holy  Ghost,  than  by  faith  alone.  Since  this  is  true  by 
the  testimony  of  the  Scripture,  why  stand  ye  so  much  upon  cir- 
cumcision and  the  law,  contending  that  ye  have  righteousness 
and  salvation  thereby,  whereas  Abraham  himself,  your  father, 
your  fountain  and  head-spring,  of  whom  ye  do  so  much  glory, 
was  justified  and  saved  without  these,  by  faith  alone  ?  What 
can  be  said  against  this  argument  ? 

Paul  therefore  concludeth  with  this  sentence :  "  they  which 
are  of  faith,  are  the  children  of  Abraham,"  that  corporal  birth 
or  carnal  seed  maketh  not  the  children  of  Abraham  before  God. 
As  though  he  would  say,  there  is  none  before  God  accounted  as 
the  child  of  this  Abraham,  (who  is  the  servant  of  God,  whom 
God  hath  chosen  and  made  righteous  by  faith,)  through  carnal 
generation  :  but  such  children  must  be  given  him  before  God,  as 
he  was  a  father.  But  he  was  a  father  of  faith,  was  justified,  and 
pleased  God,  not  because  he  could  beget  children  after  the  flesh, 
not  because  he  had  circumcision  and  the  law,  but  because  he 
believed  in  God.  He  therefore  that  will  be  a  child  of  the  be- 
lieving Abraham,  must  also  himself  believe,  or  else  he  is  not  a 
child  of  the  elect,  the  beloved,  and  the  justified  Abraham,  but 
only  of  the  begetting  Abraham,  which  is  nothing  else  but  a  man 
conceived,  born,  and  wrapped  in  sin,  without  the  forgiveness  of 
sins,  without  faith,  without  the  Holy  Ghost,  as  another  man  is, 
and  therefore  condemned.  Such  also  are  the  children  carnally 
begotten  of  him,  having  nothing  in  them  like  unto  their  lather, 
but  flesh  and  blood,  sin  and  death :  therefore  these  are  also 
•damned.  This  glorious  boasting,  then :  "  We  are  the  seed  of 
Abraham,"  (John  viii.  33,  39,)  is  to  no  purpose. 

This  argument  Paul  setteth  out  plainly  in  the' ninth  to  the 
Romans,  by  two  examples  of  the  Holy  Scripture.  The  first  is  of 
Ishmael  and  Isaac,  which  were  both  the  seed  and  natural  child- 
ren of  Abraham;  and  yet,  notwithstanding,  Ishmael,  (which  was 


VER.  7.]  EPISTLE  TO  THE   GALATIANS.  323 

begotten  of  Abraham,  as  Isaac  was,  yea,  and  should  also  have 
been  the  first  begotten,  if  carnal  generation  had  had  any  pre- 
rogative, or  could  have  made  children  to  Abraham,)  is  shut  out, 
and  yet  the  Scripture  saith,  "  in  Isaac  shall  thy  seed  be  called." 
The  second  is  of  Esau  and  Jacob,  who  when  they  were  as  yet  in 
their  mother's  womb,  and  had  done  neither  good  nor  evil,  it  was 
said :  "  the  elder  shall  serve  the  younger.  I  have  loved  Jacob, 
and  Esau  have  I  hated."  Therefore  it  is  plain,  that  they  which 
are  of  faith,  are  the  children  of  Abraham. 

But  some  will  here  object  (as  the  Jews  do,  and  certain  cavil- 
ling spirits  at  this  day)  saying,  that  this  word  faith,  in  the  He- 
brew, signifieth  truth,  and  therefore,  we  do  not  rightly  apply  it ; 
and  moreover,  that  this  place  out  of  Gen.  xv.  5,  speaketh  of  a 
corporal  thing,  namely,  of  the  promise  of  posterity,  and  there- 
fore, is  not  well  applied  of  Paul  to  faith  in  Christ,  but  ought 
simply  to  be  understood  of  the  faith  of  Abraham,  whereby  he 
believed  according  to  the  promise  of  God,  that  he  should  have 
seed;  and  hereby  they  would  prove  that  the  arguments  and 
allegations  of  Paul  do  conclude  nothing.  In  like  manner  they 
may  cavil  also,  that  the  place  which  Paul  a  little  after  allegeth 
out  of  Heb.  ii.  4,  speaketh  of  faith  as  touching  the  full  accom- 
plishing of  the  whole  vision,  and  not  of  faith  only  in  Christ,  for 
the  which  Paul  allegeth  it.  Likewise  they  may  wrest  all  the 
eleventh  chapter  to  the  Hebrews,  which  speaketh  of  faith  and 
the  examples  of  faith.  By  these  things  such  vain-glorious  and 
arrogant  spirits  do  hunt  for  praise,  and  seek  to  be  counted  wise 
and  learned,  where  they  least  of  all  deserve  it.  But  because  of 
the  simple  and  ignorant,  we  will  briefly  answer  to  their  cavil- 
lations. 

To  the  first  I  answer  thus  :  that  faith  is  nothing  else  but>  the 
truth  of  the  heart ;  that  is  to  say,  a  true  and  a  right  opinion  of 
the  heart  as  touching  God.  Now,  faith  only  thinketh  and  judgeth 
rightly  of  God,  and  not  reason.  And  then  doth  a  man  think 
rightly  of  God,  when  he  believeth  his  word.  But  when  he  will 
measure  God  without  the  word,  and  believe  him  according  to 
the  wisdom  of  reason,  he  hath  no  right  opinion  of  God  in  his 
heart,  and  therefore  he  cannot  think  or  judge  of  him  as  he  should 
do.  As  for  example,  when  a  monk  imagineth  that  his  cowl,  or 
shaven  crown,  and  his  vows  do  please  God,  and  that  grace  and 
everlasting  life  is  given  unto  him  for  the  same,  he  hath  no  true 
opinion  of  God,  but  false  and  full  of  impiety.  Truth  therefore, 
is  faith  itself,  which  judgeth  rightly  of  God,  namely,  that  God 
regardeth  not  our  works  and  righteousness,  because  we  are  un- 
clean ;  but  that  he  will  have  mercy  upon  us,  look  upon  us,  accept 
us,  justify  us,  and  save  us,  if  we  believe  in  his  Son,  whom  he 
hath  sent  to  be  a  sacrifice  for  the  sins  of  the  whole  world.  1  John 
ii.  2.     This  is  a  true  opinion  of  God,  and  in  very  deed  nothing 


324  COMMENTARY   ON    ST.  PAULAS  [cHAP.  III. 

else  but  faith  itself.  I  cannot  comprehend  nor  be  fully  assured 
by  reason,  that  I  am  received  into  God's  favour  for  Christ's 
sake  :  but  I  hear  this  to  be  pronounced  by  the  gospel,  and  1  lay 
hold  upon  it  by  faith. 

To  the  second  cavillation  I  answer,  that  Paul  doth  rightly 
allege  the  place  out  of  the  fifteenth  of  Genesis,  applying  it  to 
faith  in  Christ.  For  with  faith  always  must  be  joined  a  certain 
assurance  of  God's  mercy.  Now  this  assurance  comprehendeth 
a  faithful  trust  of  remission  of  sins  for  Christ's  sake.  For  it 
was  impossible  that  thy  conscience  should  look  for  any  thing  at 
God's  hand,  except  first  it  be  assured  that  God  is  merciful  unto 
thee  for  Christ's  sake.  Therefore,  all  the  promises  are  to  be  re- 
ferred to  that  first  promise  concerning  Christ;  "the  seed  of  the 
woman  shall  bruise  the  serpent's  head."  Gen.  iii.  15.  So  did 
all  the  prophets  both  understand  it  and  teach  it.  By  this  we 
may  see  that  the  faith  of  our  fathers  in  the  Old  Testament,  and 
ours  now  in  the  New  is  all  one,  although  they  differ  as  touching 
their  outward  objects.  Which  thing  Peter  witnesseth  in  the 
Acts,  when  he  saith,  "which  neither  we  nor  our  fathers  were 
able  to  bear.  But  we  believe  through  the  grace  of  our  Lord 
Jesus  Christ,  to  be  saved  even  as  they  did."  Acts  xv.  10,  11. 
And  Paul  saith  :  "  Our  fathers  did  all  drink  of  that  spiritual  rock 
that  followed  them,  which  rock  was  Christ."  1  Cor.  x.  4.  And 
Christ  himself  saith  :  "  Abraham  rejoiced  to  see  my  day,  and  he 
saw  it  and  was  glad."  John  viii.  56.  Notwithstanding  the  faith 
of  the  fathers  was  grounded  on  Christ  which  was  to  come,  as 
ours  is  on  Christ  which  is  now  come.  Abraham,  in  his  time,  was 
justified  by  faith  in  Christ  to  come,  but  if  he  lived  at  this  day,  he 
would  be  justified  by  faith  in  Christ,  now  revealed  and  present; 
like  as  I  have  said  before  of  Cornelius,  who  at  the  first  believed 
in  Christ  to  come,  but  being  instructed  by  Peter,  he  believed  that 
Christ  was  already  come.  Acts  x.  1,  3.  Therefore,  the  diversity 
of  times  never  changeth  faith,  nor  the  Holy  Ghost,  nor  the  gifts 
thereof.  For  there  hath  been,  is,  and  ever  shall  be,  one  mind, 
one  judgment  and  understanding  concerning  Christ,  as  well  in 
the  ancient  fathers,  as  in  the  faithful,  which  are  at  this  day,  and 
shall  come  hereafter.  So  we  have  as  well  Christ  to  come  and 
believe  in  him,  as  the  fathers  in  the  Old  Testament  had  ;  for  we 
look  for  him  to  come  again  in  the  last  day  with  glory,  to  judge 
both  the  quick  and  the  dead,  whom  now  we  believe  to  be  come 
already  for  our  salvation.  Therefore,  this  allegation  of  Paul 
offendeth  none  but  those  blind  and  ignorant  cavillers. 

Paul,  therefore,  as  I  have  said,  rightly  allegeth  that  place  out 
of  Genesis,  of  faith  in  Christ,  when  he  speaketh  of  the  faith  of 
Abraham ;  for  all  the  promises  past  were  contained  in  Christ  to 
come.  Therefore,  as  well  Abraham  and  the  other  fathers,  as 
also  we,  are  made  righteous  by  faith  in  Christ :  they  by  faith  in 


VER.  7.]  EPISTLE  TO  THE  GALATIANS.  325 

him  then  to  come,  we  by  faith  in  him  now  present.  For  we 
entreat  now  of  the  nature  and  manner  of  justification,  which  is 
all  one,  both  in  them  and  in  us,  whether  it  be  in  Christ  to  be 
revealed,  or  in  Christ  now  revealed  and  present.  It  is  enough, 
therefore,  that  Paul  shovveth  that  the  law  justifieth  not,  but 
only  faith,  whether  it  be  in  Christ  to  come,  or  in  Christ  already 
come. 

At  this  day  also  Christ  to  some  is  present,  to  other  some  he  is 
to  come.  To  all  believers  he  is  present ;  to  the  unbelievers  he 
is  not  yet  come,  neither  doth  he  profit  them  any  thing  at  all ; 
but  if  they  hear  the  gospel,  and  believe  that  he  is  present  unto 
them,  he  justifieth  and  saveth  them. 

Verse  7.     Ye  know  therefore,  that  they  which  are  of  faith,  the 
same  are  the  children  of  Jlhraham. 

As  if  he  would  say,  ye  know  by  this  example  of  Abraham, 
and  by  the  plain  testimony  of  the  Scripture,  that  they  are  the 
children  of  Abraham  which  are  of  faith,  whether  they  be  Jews 
or  Gentiles,  without  any  respect  either  unto  the  law,  or  unto 
works,  or  to  the  carnal  generation  of  the  fathers.  For  not  by 
the  law,  but  by  the  righteousness  of  faith,  the  promise  was  made 
unto  Abraham,  that  he  should  be  heir  of  the  world :  that  is  to 
say,  that  in  his  seed  all  the  nations  of  the  earth  should  be  blessed, 
and  that  he  should  be  called  the  father  of  nations.  And  lest  the 
Jews  should  falsely  interpret  this  word  nations,  applying  it  unto 
themselves  alone,  the  Scripture  preventeth  this,  and  saith  not 
only,  "  a  father  of  nations:"  but  "  a  father  of  many  nations  have 
I  made  thee."  Gen.  xvii.  4.  Rom.  iv.  17.  Therefore  Abraham 
is  not  only  the  father  of  the  Jews,  but  also  of  the  Gentiles. 

Hereby  we  may  plainly  see  that  the  children  of  Abraham  are 
not  the  children  of  the  flesh,  but  the  children  of  faith,  as  Paul 
(Rom.  iv.)  declareth:  "who  is  the  father  of  us  all,  (as  it  is  written, 
I  have  made  thee  a  father  of  many  nations,)  even  before  God, 
whom  he  did  believe."  So  that  Paul  maketh  two  Abrahams,  a 
begetting  and  a  believing  Abraham.  Abraham  hath  children, 
and  is  a  father  of  many  nations. — Where  ?  Before  God,  where 
he  believeth ;  not  before  the  world,  where  he  begetteth. 

For,  in  the  world,  he  is  a  child  of  Adam,  and  a  sinner,  or, 
which  is  more,  he  is  a  worker  of  the  righteousness  of  the  law, 
living  after  the  rule  of  reason,  that  is,  after  the  manner  of  men ; 
but  this  pertaineth  nothing  to  the  believing  Abraham. 

This  example  therefore  of  Abraham,  wrappeth  in  it  the  Holy 
Scripture  itself,  which  saith  that  we  are  counted  righteous  by 
faith.  Wherefore  this  is  a  strong  and  a  mighty  argument  two 
maruier  of  ways,  both  by  the  example  of  Abraham,  and  also  by 
the  authority  of  the  Scripture. 

2  E 


826  COMMENTARY  ON  ST.   PAUL's  [chap.  III. 

Verse  8.     For  the  Scripture  foreseeing  that  God  would  justify 
the  Gentiles  through  faith. 

These  things  pertain  to  the  former  argument.  As  if  he  should 
say,  ye  Jews  do  glory  in  the  law  above  measure:  ye  highly 
commend  Moses,  because  God  spake  imto  him  in  the  bush,  &c. 
As  the  Jews  do  proudly  brag  against  us,  (as  I  myself  at  sundry 
times  heard,)  saying,  ye  Christians  have  apostles,  ye  have  a  pope, 
and  ye  have  bishops ;  but  we  Jews  have  patriarchs,  prophets, 
yea,  we  have  God  himself,  who  spake  unto  us  in  the  bush,  in 
Sinai,  where  he  gave  unto  us  the  law,  and  in  the  temple,  &c. 
Such  a  glory  and  such  an  excellent  testimony  allege  ye  for  your- 
selves against  us,  if  ye  can.  To  this  answereth  Paul,  the  apostle 
of  the  Gentiles :  this  your  proud  bragging  and  boasting  is  to  no 
purpose,  for  the  Scripture  preventeth  it,  and  foresaw,  long  before 
the  law,  that  the  Gentiles  should  not  be  justified  by  the  law,  but 
by  the  blessing  of  Abraham's  seed,  which  was  promised  unto 
him  (as  Paul  saith  afterwards)  four  hundred  and  thirty  years 
before  the  law  was  given.  Now  the  law  being  given  so  many 
years  after,  could  not  hinder  or  abolish  this  promise  of  the  blessing 
made  unto  Abraham,  but  it  hath  continued  firm,  and  shall  con- 
tinue forever.     What  can  the  Jews  answer  to  this  ? 

This  argument,  grounded  upon  the  certainty  of  time,  is  very 
strong.  The  promise  of  blessing  is  given  unto  Abraham  four 
hundred  and  thirty  years  before  the  people  of  Israel  received 
the  law.  For  it  is  said  to  Abraham:  because  thou  hast  believed 
God,  and  hast  given  glory  unto  him,  therefore  thou  shalt  be  a 
"  father  of  many  nations."  Gen.  xvii.  4.  There  Abraham,  by 
the  promise  of  God,  is  appointed  a  father  of  many  nations,  and 
the  inheritance  of  the  world  for  his  posterity  and  issue  after  him, 
is  given  unto  him  before  the  law  was  published.  Why  do  ye 
then  brag,  0  ye  Galatians,  that  ye  obtain  forgiveness  of  sins, 
and  are  become  children,  and  do  receive  the  inheritance  through 
the  law,  which  followed  a  long  time,  that  is  to  say,  four  hundred 
and  thirty  years,  after  the  promise  ? 

Thus  the  false  apostles  did  advance  the  law  and  the  glory 
thereof. — But  the  promise  made  unto  Abraham,  four  hundred 
and  thirty  years  before  the  law  was  given,  they  neglected  and 
despised,  and  would  in  nowise  know  that  Abraham  (of  whom 
ihey  gloried  notwithstanding,  as  the  father  of  their  whole  nation) 
being  yet  uncircumcised,  and  living  so  many  ages  before  the  law, 
was  made  righteous  by  no  other  means  than  by  faith  alone,  as 
Ihe  Scripture  most  plainly  witnesseth  :  "  Abraham  believed  God, 
and  it  was  counted  to  him  for  righteousness."  Gen.  xv.  6. 
Afterwards,  when  he  was  now  accounted  righteous  because  of 
his  faith,  the  Scripture  maketh  mention  of  circumcision,  in  the 
seventeenth  of  Genesis,  where  it  saith :  "  This  is  my  covenant 


tER.  8.]  EPISTLE  TO  THE   GALATIANS.  327 

which  ye  shall  keep  between  me  and  you."  Gen.  xvii,  10. 
With  this  argument  Paul  mightily  convinceth  the  false  apostles, 
and  showeth  plainly  that  Abraham  was  justified  by  faith  only, 
both  without  and  before  circumcision,  and  also  four  hundred 
and  thirty  years  before  the  law.  This  selfsame  argument  he 
handleth  in  the  fourth  chapter  to  the  Romans;  to  wit,  that  right- 
eousness was  imputed  to  Abraham  before  circumcision,  and  that 
he  was  righteous  being  yet  uncircumcised :  much  more  then  he 
was  righteous  before  the  law. 

Therefore,  saith  Paul,  the  Scripture  did  well  provide  against 
this  your  glorious  bragging  of  the  righteousness  of  the  law  and 
works.  When  ?  Before  circumcision  and  before  the  law.  For 
the  law  was  given  four  hundred  and  thirty  years  after  the  pro- 
mise, whereas  Abraham  was  not  only  justified  without  the  law 
and  before  the  law,  but  was  also  dead  and  buried;  and  his  right- 
eousness without  the  law  did  not  only  flourish  until  the  law,  but 
also  shall  flourish  even  to  the  end  of  the  world.  If,  then,  the 
father  of  the  whole  Jewish  nation  was  made  righteous  without 
the  law  and  before  the  law,  much  more  are  the  children  made 
righteous  by  the  same  means  that  their  father  was.  Therefore 
righteousness  cometh  by  faith  only,  and  not  by  the  law. 

Verse  8.     Preached  the  gospel  before  unto  Jlhraham,  saying : 
In  thee  shall  all  the  Gentiles  be  blessed. 

Th§  Jews  do  not  only  lightly  pass  over,  but  also  do  deride, 
and  with  their  wicked  glosses  do  corrupt  these  excellent  and 
notable  sentences :  "  Abraham  believed  God,"  &c. ;  "  I  have 
appointed  thee  a  father,"  &c.,  and  such  like,  which  highly  com- 
mend faith,"  and  contain  promises  of  spiritual  things.  For  they 
are  blind  and  hard-hearted,  and  therefore  they  see  not  that  these 
places  do  entreat  of  faith  towards  God,  and  of  righteousness  before 
God.  With  like  malice  also  they  handle  this  notable  place  of  the 
spiritual  blessing :  "  In  thee  all  the  nations  of  the  earth  shall  be 
blessed."  Gen.  xii.  3.  Acts  iii.  25.  For,  say  they,  to  bless  signi- 
fied nothing  else  but  to  praise,  to  pray  for  prosperity,  and  to  be 
glorious  in  the  sight  of  the  world.  After  this  manner,  the  Jew, 
say  they,  which  is  born  of  the  seed  of  Abraham  is  blessed :  and 
the  proselyte  or  stranger  which  worshippeth  the  God  of  the 
Jews,  and  joineth  himself  unto  them,  is  also  blessed.  Therefore 
they  think  that  blessing  is  nothing  else  but  praise  and  glory  in 
this  world ;  in  that  a  man  may  glory  and  vaunt  that  he  is  of  the 
stock  and  family  of  Abraham.  But  this  is  to  corrupt  and  pervert 
the  sentences  of  the  Scriptures,  and  not  to  expound  them.  By 
these  words,  "Abraham  believed,"  Paul  defineth,  and  setteth 
before  our  eyes  a  spiritual  Abraham,  faithful,  righteous,  and 
having  the  promise  of  God ;  an  Abraham,  I  say,  which  is  not  in 
error,  and  in  the  old  flesh ;  which  is  not  born  of  Adam,  but  of 


328  COMMENTARY  ON  ST.  PAUL's  [chAP.  III. 

the  Holy  Ghost.  And  of  this  Abraham,  renewed  by  faith  and 
regenerate  by  the  Holy  Ghost,  speaketh  the  Scripture,  and  pro- 
nounceth  of  him,  that  he  should  be  a  father  of  many  nations  : 
also,  that  all  the  Gentiles  should  be  given  unto  him  for  an  inhe- 
ritance, when  it  saith :  "  in  thee  shall  all  the  nations  of  the  earth 
be  blessed."  This  Paul  vehemently  urgeth  by  the  authority  of 
the  Scripture,  which  saith,  "  Abraham  believed  God,"  &c. 
Gen.  XV. 

The  Scripture  then  attributeth  no  righteousness  to  Abraham, 
but  in  that  he  believeth:  and  it  speaketh  of  such  an  Abraham, 
as  he  is  accounted  before  God.  Such  sentences  therefore  of  the 
Scripture  do  set  forth  unto  us  a  new  Abraham,  which  is  separate 
from  the  carnal  marriage  and  bed,  and  from  the  carnal  genera- 
tion, and  make  him  such  a  one  as  he  is  before  God  ;  that  is  to 
say,  believing  and  justified  through  faith :  to  whom  now  God 
maketh  this  promise  because  of  his  faith:  "thoti  shall  be  a  father 
of  many  nations."  Again,  "  in  thee  shall  ail  the  nations  of  the 
earth  be  blessed."  And  this  is  the  meaning  of  Paul,  where  he 
showeth  how  the  Scripture  preventeth  the  vain  presumption  and 
proud  brags  of  the  Jews  as  touching  the  law.  P'or  the  inherit- 
ance of  the  Gentiles  was  given  unto  Abraham,  not  by  the  law 
and  circumcision,  but  long  before  the  same,  by  the  only  righteous- 
ness of  faith. 

Therefore,  whereas  the  Jews  will  be  counted  and  called 
blessed,  because  they  are  the  children  and  seed  of  Abraham,  it 
is  nothing  else  but  a  vain-glorious  brag.  It  is,  no  doubt,  a  great 
prerogative  and  glory  before  the  world,  to  be  born  of  Abra- 
ham's seed,  as  Paul  showeth,  (Rom.  ix.)  but  not  so  before  God. 
Wherefore  the  Jews  do  wickedly  pervert  this  place  concerning 
the  blessing,  in  applying  it  only  to  a  carnal  blessing,  and  do 
great  injury  to  the  Scripture,  which  speaketh  most  manifestly  of 
the  spiritual  blessing  before  God,  and  neither  can  or  ought  other- 
wise to  be  understood.  This  is  then  the  true  meaning  of  this 
place :  "  In  thee  shall  be  blessed."  In  which  thee  ?  In  thee 
Abraham  believing,  or  in  thy  faith,  or  in  Christ  (thy  seed)  to 
come,  in  whom  thou  believest,  "all  the  nations  of  the  earth  (I 
say)  shall  be  blessed;"  that  is,  all  the  nations  shall  be  thy  blessed 
children,  even  like  as  thou  art  blessed  :  as  it  is  written,  "  so  shall 
thy  seed  be."   Gen.  xv.  5. 

Hereof  it  foUoweth  that  the  blessing  and  faith  of  Abraham  is 
the  same  that  ours  is ;  that  Abraham's  Christ  is  our  Christ ;  that 
died  as  well  for  the  sins  of  Abraham,  as  for  us.  Abraham  which 
saw  my  day  and  rejoiced.  John  viii.  Therefore  all  found  one 
and  the  same  thing.  We  may  not  suffer  this  word  blessing  to  be 
corrupted.  The  Jev/s  look  but  through  a  veil  into  the  Scripture, 
and  therefore  they  understand  not  what  or  whereof  the  promise 
is,  which  was  made  to  the  fathers;  which  we  notwithstanding 


VER.  9.]  EPISTLE  TO   THE   GALATIANS.  329 

ought  to  consider  above  all  things:  so  shall  we  see  that  God 
speaketh  to  Abraham,  the  patriarch,  not  of  the  law  nor  of  things 
to  be  done,  but  of  things  to  be  believed ;  that  is  to  say,  that  God 
speaketh  unto  him  of  promises  which  are  apprehended  by  faith. 
Now,  what  doth  Abraham  ?  He  believeth  those  promises.  And 
what  doth  God  to  that  believing  Abraham  ?  He  imputeth  faith 
unto  him  for  righteousness;  and  addeth  further  many  more  pro- 
mises :  as,  "  I  am  thy  defender.  In  thee  shall  all  nations  be 
blessed.  Thou  shalt  be  a  father  of  many  nations.  So  shall  thy 
seed  be."  Gen.  xv.  1 ;  xii.  3  ;  xv.  5.  These  are  invincible  argu- 
ments, against  the  which  nothing  can  be  said,  if  the  places  of  the 
Holy  Scripture  be  thoroughly  considered. 

Verse  9.     So  then  they  which  are  of  faith  are  blessed  with 
faithful  JJbraham. 

All  the  weight  and  force  hereof  lieth  in  these  words,  "  With 
faithful  Abraham."  For  he  putteth  a  plain  difference  between 
Abraham  and  Abraham;  of  one  and  the  selfsame  person 
making  two.  As  if  he  said :  There  is  a  working,  and  there  is 
a  believing  Abraham.  With  the  working  Abraham  we  have 
nothing  to  do.  For  if  he  be  justified  by  works,  he  hath  to  re- 
joice, but  not  with  God.  Let  the  Jews  glory  as  much  as  they 
will  of  that  begetting  Abraham,  which  is  a  worker,  is  circum- 
cised, and  keepeth  the  law ;  but  we  glory  of  the  faithful  Abra- 
ham, of  whom  the  Scripture  saith,  that  he  received  the  blessing 
of  righteousness  through  his  faith,  not  only  for  himself,  but  also 
for  all  those  which  believe  as  he  did  ;  and  so  the  world  was  pro- 
mised to  Abraham,  because  he  believed.  Therefore  all  the  world 
is  blessed  ;  that  is  to  say,  receiveth  imputation  of  righteousness, 
if  it  believe  as  Abraham  did. 

Wherefore  the  blessing  is  nothing  else  but  the  promise  of  the 
gospel.  And  that  all  nations  are  blessed,  is  as  much  as  to  say, 
as  all  nations  shall  hear  the  blessing  ;  that  is,  the  promise  of  God 
shall  be  preached  and  published  by  the  gospel  among  all  nations. 
And  out  of  this  place  the  prophets  have  drawn  many  prophecies 
by  spiritual  understanding:  as,  "Ask  of  me,  and  I  will  give 
thee  the  heathen  for  thine  inheritance,  and  the  ends  of  the  earth 
for  thy  possession."  Ps.  ii.  8.  And  again,  "  Their  voice  hath 
gone  through  all  the  earth."  Ps.  xix.  Briefly,  all  the  prophe- 
cies of  the  kingdom  of  Christ,  and  of  the  publishing  of  the  gospel 
throughout  all  the  world,  have  sprung  out  of  this  place  :  "  In  thee 
shall  all  the  nations  of  the  earth  be  blessed."  Wherefore  to  say 
that  the  nations  are  blessed,  is  nothing  else  but  that  righteousness 
is  freely  given  unto  them ;  or  that  they  are  counted  righteous 
before  God,  not  by  the  law,  but  by  the  hearing  of  faith  ;  for  Abra 
ham  was  not  justified  by  any  other  means  than  by  hearing  the 
word  of  promise,  of  blessing,  and  of  grace.  Therefore  like  as 
42  2  E  2 


330  COMMENTARY  ON   ST.   PAUL's  [chAP.  III. 

Abraham  obtained  imputation  of  righteousness  by  the  hearing 
of  faith,  even  so  did  all  the  Gentiles  obtain,  and  yet  do  obtain 
the  same.  For  the  same  word  that  was  first  declared  unto  Abra 
ham,  was  also  afterward  published  to  all  the  Gentiles. 

Hereby  then  we  see  that  to  bless  signifieth  nothing  else,  but 
(as  I  said  before)  to  preach  "and  teach  the  word  of  the  gospel,  to 
confess  Christ,  and  to  spread  abroad  the  knowledge  of  him  among 
all  the  Gentiles.  And  this  is  the  priestly  office,  and  continual 
sacrifice  of  the  church  in  the  New  Testament,  which  distributeth 
this  blessing  by  preaching  and  by  ministering  of  the  sacraments, 
by  comforting  the  broken-hearted,  by  distributing  the  word  of 
grace  which  Abraham  had,  and  which  was  also  his  blessing; 
which  when  he  believed,  he  received  the  blessing.  So  we  also 
believing  the  same  are  blessed.  And  this  blessing  is  a  great 
glory,  not  before  the  world,  but  before  God.  For  we  have  heard 
that  our  sins  are  forgiven  us,  and  that  we  are  accepted  of  God : 
that  God  is  our  father,  and  that  we  are  his  children ;  with  whom 
he  will  not  be  angry,  but  will  deliver  us  from  sin,  from  death, 
and  all  evils,  and  will  give  unto  us  righteousness,  life,  and  eternal 
salvation.  Of  this  blessing,  (as  I  have  said,)  do  the  prophets 
preach  in  every  place,  who  did  not  so  coldly  consider  those  pro- 
mises made  unto  the  fathers  as  the  wicked  Jews  did,  and  as  the 
popish  schoolmen  and  sectaries  do  at  this  day,  but  did  read  them 
and  weigh  them  with  great  diligence,  and  also  drew  out  of  tiiose 
promises  whatsoever  they  prophesied  concerning  Christ  or  his 
kingdom.  So  the  prophecy  of  Hosea,  "  I  will  redeem  them  from 
the  power  of  the  grave :  I  will  deliver  them  from  death  :  0 
death,  I  will  be  tliy  death:  0  grave,  I  will  be  thy  destruction," 
(Hos.  xiii.  14,)  and  such  like  places  of  the  other  prophets,  did  all 
spring  out  of  these  promises,  in  the  which  God  promised  to  the 
fathers  the  bruising  of  the  serpent's  head,  and  the  blessing  of  all 
nations.     Gen.  iii.  15. 

Moreover,  if  the  nations  be  blessed,  that  is  to  say,  if  they  be 
accounted  righteous  before  God,  it  followeth  that  they  are  free 
from  sin  and  death,  and  are  made  partakers  of  righteousness, 
salvation,  and  everlasting  life,  not  for  their  works,  but  for  their 
faith  in  Christ.  Wherefore  that  place  of  Gen.  xii.  3,  "  In  thee 
shall  all  the  nations  be  blessed,"  speaketh  not  of  the  blessing  of 
the  mouth,  but  of  such  a  blessing  as  belongeth  to  the'  imputation 
of  righteousness,  which  is  available  before  God,  and  redeemeth 
from  the  curse  of  sin,  and  from  all  those  evils  that  do  accompany 
sin.  NoM'-,  this  blessing  is  received  only  by  faith ;  for  the  text 
saith  plainly,  "Abraham  believed,  and  it  was  accounted  unto 
him  for  righteousness."  Wherefore,  it  is  a  mere  spiritual  bless- 
ing, and  there  is  no  blessing  indeed  but  this :  which  although  it 
be  accursed  in  the  world,  (as  indeed  it  is.)  yet  is  it  available  be- 
fore God.     This  place  therefore  is  of  great  force,  that  they, 


VER.  9.]  EPISTLE   TO  THE   GALATIANS.  331 

which  are  of  faith,  are  become  partakers  of  this  promise  of  the 
blessing  made  unto  the  believing  Abraham.  And  by  this  means 
Paul  preventeth  the  cavillation  of  the  Jews,  which  brag  of  a 
begetting  and  a  working  Abraham,  and  just  before  men,  and  not 
of  a  believing  Abraham. 

Now,  like  as  the  Jews  do  glory  only  of  a  working  Abraham, 
even  so  the  pope  setteth  out  only  a  working  Christ,  or  rather  an 
example  of  Christ.  He  that  will  live  godly,  saith  he,  must  walk 
as  Christ  hath  walked,  according  to  his  own  saying  in  John  xiii. 
15  :  "I  have  given  you  an  example,  that  you  should  do  even  as 
I  have  done  to  you."  We  deny  not  but  that  the  faithful  ought 
to  follow  the  example  of  Christ,  and  to  work  well ;  but  we  say 
that  they  are  not  justified  thereby  before  God.  And  Paul  doth 
not  here  reason  what  we  ought  to  do,  but  by  what  means  we  are 
made  righteous.  In  this  matter,  we  must  set  nothing  else  before 
our  eyes,  but  Jesus  Christ  dying  for  our  sins,  and  rising  again 
for  our  righteousness  ;  and  him  must  we  apprehend  by  faith,  as  a 
gift,  not  as  an  example.  This,  reason  understandeth  not ;  and 
therefore  as  the  Jews  follow  a  working  and  not  a  believing 
Abraham,  even  so  the  Papists,  and  all  that  seek  righteousness  by 
works,  do  behold  and  apprehend,  not  a  justifying,  but  a  working 
Christ :  and  by  this  means  they  swerve  from  Christ,  from 
righteousness  and  salvation.  And  like  as  the  Jews,  which  were 
saved,  ought  to  follow  the  believing  Abraham,  so  we  also,  if  we 
will  be  delivered  from  our  sins  and  be  saved,  must  take  hold  of 
the  justifying  and  saving  Christ,  whom  Abraham  himself  also,  by 
faith,  did  apprehend,  and  through  him  was  blessed. 

It  was  indeed  a  great  glory  that  Abraham"  received  circum- 
cision at  the  commandment  of  God,  that  he  was  endued  with 
excellent  virtues,  that  he  obeyed  God  in  all  things  :  as  it  is  also 
a  great  praise  and  felicity  to  follow  the  example  of  Christ  work- 
ing, to  love  thy  neighbour,  to  do  good  to  them  that  hurt  thee,  to 
pray  for  thine  enemies,  patiently  to  bear  the  ingratitude  of  those 
which  render  evil  for  good ;  but  all  this  availeth  nothing  to 
righteousness  before  God.  The  excellent  deeds  and  virtues  of 
Abraham  were  not  the  cause  that  he  was  accounted  righteous 
before  God  ;  so  likewise  the  imitation  and  following  of  the  exam- 
ple of  Christ  doth  not  make  us  righteous  before  God.  For,  to 
make  us  righteous  before  God,  there  is  a  far  more  excellent  price 
required,  which  is  neither  the  righteousness  of  man,  nor  yet  of 
the  law.  Here  we  must  have  Christ  to  bless  us  and  save  us, 
like  as  Abraham  had  him  for  his  blesser  and  Saviour.  How  ? 
Not  by  works,  but  by  faith.  Wherefore,  as  there  is  great  dif- 
ference between  the  believing  and  the  working  Abraham;  so 
there  is  great  difference  between  Christ  blessing  and  redeeming, 
and  Christ  working  and  giving  example.  Now  Paul  speaketh 
here  of  Christ  redeeming,  and  Abraham  believing ;  and  not  of 


332  COMMENTARY   ON   ST.  PAUL's  [chAP.  III. 

Christ  giving  example,  or  of  Abraham  working.  Therefore  he 
addeth  purposely,  and  that  with  great  vehemency,  "  They  which 
are  of  faith,  are  blessed  with  faithful  Abraham." 

Wherefore  we  must  separate  the  believing  and  the  working 
Abraham  as  far  asunder  as  there  is  distance  between  heaven  and 
earth.  A  man  believing  in  Christ  is  altogether  a  divine  person, 
the  child  of  God,  the  inheritor  of  the  world,  a  conqueror  of  sin, 
death,  the  world,  and  the  devil:  therefore  he  cannot  be  praised 
and  magnified  enough.  Let  us  not  suffer  this  faithful  Abraham 
to  lie  iiid  in  his  grave,  as  he  is  hid  from  the  Jews ;  but  let  us 
highly  extol  and  magnify  him  ;  and  let  us  fill  both  heaven  and 
earth  with  his  name  ;  so  that,  in  respect  of  this  faithful  Abraham, 
we  see  nothing  at  all  in  the  working  Abraham.  For  when  we 
speak  of  this  faithful  Abraham,  we  are  in  heaven.  But  after- 
wards, doing  those  things  which  the  working  Abraham  did, 
which  were  carnal  and  earthly,  not  divine  and  heavenly,  (but 
inasmuch  as  they  were  given  unto  him  of  God,)  we  are  among 
men  in  earth.  The  believing  Abraham  therefore  filleth  both 
heaven  and  earth.  So  every  Christian,  through  his  faith,  filleth 
heaven  and  earth  ;  so  that,  besides  it,  he  ought  to  behold  nothing. 

Now,  by  these  words,  "shall  be  blessed,"  Paul  gathereth  an 
argument  of  the  contrary :  for  the  Scripture  is  full  of  oppositions, 
as  when  two  contraries  are  compared  together.  And  it  is  a  point 
of  cunning  to  mark  well  these  oppositions  in  the  Scriptures,  and 
by  them  to  expound  the  sentences  thereof.  As  here  this  word 
"  blessing  "  importeth  also  the  contrary ;  that  is  to  say,  "  male- 
diction." For  when  the  Scripture  saith  that  all  nations  which 
are  of  faith  are  blessed  with  faithful  Abraham,  it  foUoweth  neces- 
sarily that  all,  as  well  Jews  as  Gentiles,  are  accursed  without 
faith,  or  without  the  faithful  Abraham.  "  For  the  promise  of 
blessing  was  given  to  Abraham,  that  in  him  all  nations  should 
be  blessed."  There  is  no  blessing,  then,  to  be  looked  for,  but 
only  in  the  promise  made  unto  Abraham,  now  published  by  the 
gospel  throughout  the  whole  world.  Therefore,  whatsoever  is 
without  that  blessing,  is  accursed.  And  this  Paul  showeth  plainly 
when  he  saith, 

Verse  10.     For  as  many  as  are  of  the  works  of  the  law,  are 

accvrsed. 

Here  ye  see  that  the  curse  is  as  it  were  a  flood,  swallowing  up 
whatsoever  is  without  Abraham ;  that  is  to  say,  without  faith, 
and  the  promise  of  the  blessing  of  Abraham.  Now  if  the  law 
itself,  given  by  Moses  at  the  commandment  of  God,  maketh  them 
subject  to  the  curses  which  are  under  it,  much  more  shall  the 
laws  and  traditions  so  do,  which  are  devised  by  man.  He,  there- 
fore, that  will  avoid  the  curse,  must  lay  hold  upon  the  promise 
of  blessing,  or  upon  the  faith  of  Abraham,  or  else  he  shall  remain 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  333 

under  the  curse.  Upon  this  place,  therefore,  "shall  be  blessed  in 
thee,"  it  followeth,  that  all  nations,  whether  they  were  before 
Abraham,  in  his  time,  or  after,  are  accursed,  and  shall  abide  un- 
der the  curse  for  ever,  unless  they  be  blessed  in  the  faith  of  Abra- 
ham, unto  whom  the  promise  of  the  blessing  was  given  to  be  pub- 
lished by  his  seed  throughout  the  whole  world. 

To  know  these  things  it  is  very  necessary,  for  they  help  greatly 
to  comfort  troubled  and  afflicted  consciences  ;  and  moreover  they 
teach  us  to  separate  the  righteousness  of  faith  from  the  righteous- 
ness of  the  flesh,  or  civil  righteousness.  For  we  must  note  that 
Paul  is  here  in  hand,  not  with  a  matter  of  policy,  but  with  a 
divine  and  spiritual  matter,  lest  any  mad-brain  should  cavil,  and 
say  that  he  curseth  and  condemneth  politic  laws  and  magistrates. 
Here  all  the  sophisters  and  popish  schoolmen  are  dumb,  and  can 
say  nothing.  Wherefore  the  readers  must  be  admonished  that 
in  this  place  there  is  nothing  handled  as  touching  civil  laws,  man- 
ners, or  matters  political,  (which  are  the  ordinances  of  God,  and 
good  things,  and  the  Scripture  elsewhere  approveth  and  com- 
mendeth  the  same,)  but  of  a  spiritual  righteousness,  by  the  which 
we  are  justified  before  God,  and  are  called  the  children  of  God  in 
the  kingdom  of  heaven.  To  be  brief,  there  is  nothing  handled 
here  concerning  the  bodily  life,  but  concerning  everlasting  life, 
where  no  blessing  is  to  be  hoped  for,  or  righteousness  to  be  sought, 
either  through  the  law,  or  traditions,  or  whatsoever  can  be  named 
in  this  life,  besides  the  promise  of  Abraham's  blessing.  Let  the 
civil  laws  and  ordinances  abide  in  their  place  and  order;  let  the 
magistrate  make  never  so  good  and  excellent  laws ;  yet,  notwith- 
standing they  deliver  no  man  from  the  curse  of  God's  law.  The 
kingdom  of  Babylon,  ordained  of  God,  and  by  him  committed 
unto  kings,  had  excellent  laws,  and  all  nations  were  commanded 
to  obey  them  :  notwithstanding,  the  obedience  of  the  laws  did 
not  save  it  from  the  curse  of  the  law  of  God.  In  like  manner  we 
obey  the  laws  of  princes  and  magistrates,  but  we  are  not  there 
fore,  righteous  before  God  :  for  here  we  are  in  another  matter. 

Is  is  not  without  cause  that  I  do  so  diligently  teach  and  repeat 
this  distinction;  for  the  knowledge  thereof  is  very  necessary. 
Albeit  there  are  few  that  mark  it  or  understand  it  indeed.  Again, 
the  confounding  and  mingling  together  of  the  heavenly  and  civil 
righteousness,  is  very  easy.  In  the  civil  righteousness  we  must 
have  regard  to  laws  and  works :  but  in  the  spiritual,  divine,  and 
heavenly  righteousness,  we  must  utterly  reject  all  laws  and 
works,  and  set  the  only  promise  and  blessing  before  our  eyes, 
which  layeth  before  us  Christ  the  giver  of  this  blessing  and  grace, 
and  our  only  Saviour,  So  that  this  spiritual  righteousness, 
secluding  the  law  and  all  works,  looketh  only  unto  the  grace  and 
blessing  which  is  given  by  Christ,  as  it  was  promised  to  Abraham, 
and  of  him  believed.  *ni«Trt  .^  it 


334  COMMENTARY  ON   ST.  PAUL's  [chAP.  ill. 

Hereby  we  may  plainly  see  that  this  argument  is  invincible. 
For  if  we  must  hope  to  receive  this  blessing  by  Christ  alone, 
than  it  must  needs  follow  of  the  contrary,  that  it  is  not  received 
by  the  law.  For  the  blessing  was  given  to  faithful  Abraham 
before  the  law  and  without  the  law.  Now,  like  as  Abraham 
believed  in  Christ  which  was  to  come,  the  giver  of  the  blessing : 
so  and  by  the  same  faith  we  believe  in  Christ  which  is  come  and 
present,  and  so  are  we  now  justified  by  faith,  as  Abraham  was 
then  justified  by  faith.  They,  therefore,  which  are  under  the 
law,  are  not  blessed,  but  remain  under  the  curse. 

This  the  pope  and  his  proud  prelates  do  not  believe,  nor  can 
believe,  neither  can  they  abide  this  doctrine.  Yet  must  we  not 
hold  our  peace,  but  must  confess  the  truth  and  say,  that  the 
papacy  are  accursed :  yea,  all  the  laws  and  civil  ordinances  of 
the  emperor  are  accursed  ;  for,  according  to  Paul,  whatsoever  is 
without  the  promise  and  faith  of  Abraham,  is  accursed.  When 
our  adversaries  hear  this,  by-and-by  they  pervert  and  slander 
our  words,  as  though  we  taught  that  the  magistrates  should  not 
be  honoured,  but  that  we  raise  up  seditions  against  the  emperor, 
that  we  condemn  all  laws,  that  we  overthrow  and  destroy  com- 
mon-weals, &c.  But  they  do  us  great  wrong.  For  we  put  a 
difference  between  the  corporal  and  the  spiritual  blessing,  and 
we  say  that  the  emperor  is  blessed  with  a  corporal  blessing.  For 
to  have  a  kingdom,  laws,  and  civil  ordinances,  to  have  a  wife, 
children,  house,  and  lands,  is  a  blessing.  For  all  these  things 
are  the  good  creatures  and  gifts  of  God.  But  we  are  not  de- 
livered from  the  everlasting  curse  by  this  corporal  blessing, 
which  is  but  temporal  and  must  have  an  end.  Therefore,  we 
condemn  not  laws,  neither  do  we  stir  up  sedition  against  the 
emperor ;  but  we  teach  that  he  must  be  obeyed,  that  he  must 
be  feared,  reverenced,  and  honoured,  but  yet  civilly.  But  when 
we  speak  of  the  blessing  after  the  manner  of  divines,  then  we 
say  boldly,  with  Paul,  "  that  all  things  which  are  without  the 
faith  and  promise  of  Abraham,  are  accursed  and  abide  under 
that  everlasting  curse  of  God."  For  there  we  must  look  for 
another  life  after  this,  and  another  blessing  after  this  corporal 
blessing. 

To  conclude,  we  say,  that  all  corporal  things  are  the  good 
creatures  of  God.  Therefore,  (as  I  have  said)  to  have  wife, 
children,  goods,  to  have  politic  laws  and  ordinances,  are  the 
good  blessings  of  God  in  their  place ;  that  is  to  say,  they  are 
temporal  blessings  belonging  to  this  life.  But  these  blessings 
the  justiciaries  and  law-workers  of  all  ages,  as  the  Jews,  Papists, 
sectaries,  and  such  like,  do  confound  and  mingle  together.  For 
they  put  no  diflerence  between  corporal  and  spiritual  blessings. 
Therefore  they  say :  "  we  have  a  law,  and  this  law  is  good, 
holy,  and  righteous :  therefore,  wo  are  justified  through  it." 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  335 

Who  denieth  but  that  the  law  is  good,  holy,  and  righteous?  But 
yet  it  is  also  the  law  of  malediction,  of  sin,  of  wrath,  and  of 
death.  Therefore,  we  make  here  a  distinction  between  the 
corporal  and  spiritual  blessing,  and  say  that  God  hath  a  double 
blessing ;  one  corporal  for  this  life,  and  another  spiritual  for  the 
everlasting  life.  Therefore,  to  have  riches,  and  children,  and 
such  like,  we  say  it  is  a  blessing,  but  in  its  degree ;  that  is  to 
say,  in  this  life  present.  But  as  touching  life  everlasting,  it  is 
not  enough  to  have  corporal  blessings :  for  the  very  wicked  do 
therein  abound  most  of  all.  It  is  not  sufficient  that  we  have 
civil  righteousness  or  the  righteousness  of  the  law  ;  for  therein 
also  the  wicked  do  specially  flourish.  These  things  God  dis- 
tributeth  in  the  world  freely,  and  bestoweth  them  both  upon  the 
good  and  bad,  like  as  he  suffereth  the  sun  to  rise  both  upon  the 
good  and  evil,  and  sendeth  rain  upon  the  righteous  and  un- 
righteous :  for  he  is  liberal  unto  all ;  and  to  him  it  is  a  small 
matter  to  put  all  creatures  under  the  feet  of  the  wicked.  "  The 
creature  is  subject  to  vanity,  not  of  his  own  will."  Rom.  viii.  20. 
They,  therefore,  which  have  but  only  these  corporal  blessings, 
%re  not  the  children  of  God,  blessed  before  God  spiritually  as 
was  Abraham  :  but  they  are  under  the  curse,  as  Paul  here  saith, 
"  Whosoever  is  under  the  works  of  the  law,  is  under  the  curse." 
Paul  might  have  said,  by  a  general  proposition,  whatsoever  is 
•vithout  faith,  is  under  the  curse.  He  saith  not  so,  but  he  taketh 
'hat  which,  besides  faith,  is  the  best,  the  greatest  and  most  ex- 
cellent among  all  corporal  blessings  of  the  world :  to  wit,  the  law 
of  God.  The  law,  saith  he,  indeed  is  holy  and  given  of  God  ; 
notwithstanding  it  doth  nothing  else  but  make  all  men  subject 
*o  the  curse,  and  keep  them  under  the  same.  Now  if  the  law 
of  God  do  bring  men  under  the  curse,  much  more  may  the  samd' 
be  said  of  inferior  laws  and  blessings.  And  that  it  may  be  plainly 
understood  what -Paul  calleth  it  to  be  under  the  curse,  he  de- 
clareth  by  this  testimony  of  the  Scripture  saying. 

Verse  10.  For  it  is  ivritten,  Cursed  is  every  man  that  con- 
tinueth  not  in  all  things  which  are  written  in  the  book  of  the 
law,  to  do  them.     Deut.  xxvii.  26. 

Paul  goeth  about  to  prove,  by  this  testimony  taken  out  of 
Deuteronomy,  that  all  men  which  are  under  the  law,  or  under 
the  works  of  the  law,  are  accursed,  or  under  the  curse ;  that  is 
to  say,  under' sin,  the  wrath  of  God,  and  everlasting  death.  For 
he  speaketh  not  (as  I  have  said  before)  of  a  corporal,  but,of  a 
spiritual  curse,  which  must  needs  be  the  curse  of  everlasting 
death  and  hell.  And  this  is  a  wonderful  manner  of  proving.  For 
Paul  proveth  this  affirmative  sentence,  which  he  borroweth  out 
of  Moses,  "  Whosoever  are  of  the  works  of  the  law,  are  under 
the  curse,"  by  this  negative,  "cursed  is  every  one  that  abideth 


336'  COMMENTARY   ON   ST.  PAUL's  [chAP.  III. 

not  in  all  things,"  &c.  NoMi, these  two  sentences  of  Paul  and 
Moses  seetn  clean  contrary,  Paul  saith,  whosoever  shall  do  the 
works  of  the  law,  is  accursed.  Moses  saith,  whosoever  shall  not 
do  the  works  of  the  law  are  accursed.  How  shall  tliese  two  say- 
ings be  reconciled  together?  Or  else  (which  is  more)  how  shall 
the  one  be  proved  by  the  other  ?  Indeed,  no  man  can  well  un- 
derstand this  place,  unless  he  also  know  and  understand  the  arti- 
cle of  justification. 

Paul,  no  doubt,  being  among  the  Galatians,  had  before  more 
largely  entreated  of  this  matter ;  for  else  they  could  not  have  un- 
derstood it,  seeing  he  doth  here  but  touch  it  by  the  way.  But 
because  they  had  heard  him  declare  the  same  unto  them  before, 
they  being  now  again  put  in  mind  thereof,  do  call  it  to  remem- 
brance. And  these  two  sentences  are  not  repugnant,  but  do 
very  well  agree.  We  also  do  teach  in  like  manner :  that  the 
hearers  of  the  law  are  not  righteous  before  God,  but  the  doers 
of  the  law  shall  be  justified.  Rom.  ii.  And  contrariwise,  they 
that  are  of  the  works  of  the  law,  are  under  the  curse.  For  the 
article  of  justification  teacheth,  that  whatsoever  is  without  the 
faith  of  Abraham,  is  accursed.  And  yet,  notwithstanding,  the 
righteousness  of  the  law  must  be  fulfilled  in  us.  Rom.  viii.  To 
a  man  that  iz  ignorant  of  the  doctrine  of  faith,  these  two  sentences 
seem  to  be  quite  contrary. 

First  of  all,  therefore,  we  must  mark  well  whereupon  Paul 
entreateth  in  this  place,  whereabout  he  goeth,  and  how  he  looketh 
into  Moses.  He  is  here  (as  before  I  have  often  said)  in  a  spiritual 
matter,  separated  from  policy  and  from  all  laws,  and  he  looketh 
into  Moses  with  other  eyes  than  the  hypocrites  and  false  apostles 
do,  and  expoundeth  the  law  spiritually.  Wherefore  the  whole 
effect  of  the  matter  consisteth  in  this  word  (to  do.)  Now,  to  do 
the  law,  is  not  only  to  do  it  outwardly,  but  to  do  it  truly  and 
perfectly.  There  be  two  sorts,  then,  of  doers  of  the  law:  the  first 
are  they  which  are  of  the  works  of  the  law,  against  whom  Paul 
inveigheth  throughout  all  this  epistle.  The  other  sort  are  they 
which  are  of  faith,  of  whom  we  will  speak  hereafter.  Now,  to 
be  of  the  law,  or  of  the  works  of  the  law,  and  to  be  of  faith,  are 
quite  contrary ;  yea,  even  as  contrary  as  God  and  the  devil,  sin 
and  righteousness,  death  and  life.  For  they  are  of  the  law, 
which  would  be  justified  by  the  law.  They  are  of  faith,  which 
do  assuredly  trust  that  they  are  justified  through  mercy  alone, 
for  Christ's  sake.  He  which  saith  that  righteousness  is  of  faith, 
curseth  and  condemneth  the  righteousness  of  works.  Contra- 
riwise, he  which  saith  that  righteousness  is  of  the  law,  curseth 
and  condemneth  the  righteousness  of  faith.  Therefore,  they  are 
altogether  contrary  the  one  to  the  other. 

He  that  considereth  this,  shall  easily  understand,  that  to  ob- 
serve the  law,  is  not  to  do  that  which  is  commanded  in  the  law 


VER.  10.]  EPISTLE    TO   THE    GALATIANS. 

in  outward  show  only  (as  the  hypocrites  imagine)  but  in  spirit; 
that  IS  to  say,  truly  and  perfectly.  But  where  shall  we  find  him 
that  will  so  accomplish  the  law?  Let  us  see  him  and  we  will 
praise  him.  Here  our  adversaries  have  their  answer  ready, 
saying,  The  doers  of  the  law  shall  be  justified.  Rom.  ii.  Very 
well.  But  let  us  first  define  who  be  these  doers  of  the  law. 
They  call  him  a  doer  of  the  law,  which  doth  the  works  of  the 
law,  and  so  by  those  works  going  before,  is  made  righteous. 
This  is  not  to  do  the  law  according  to  Paul :  for,  as  I  have  said, 
to  be  of  the  works  of  the  law,  and  to  be  of  faith,  are  contrary 
things.  Therefore,  to  seek  to  be  justi^fied  by  the  works  of  the 
law,  is  to  deny  the  righteousness  of""faith.  Wherefore,  these 
justiciaries  and  law-workers,  when  they  do  the  law,  even  in  so 
doing  deny  the  righteousness  of  faith,  and  sin  against  the  first,  the 
second,  and  third  commandment,  yea,  even  against  the  whole  law. 
For  God  commandeth  that  we  should  worship  him  in  faith,  and  in 
the  fear  of  his  name.  On  the  contrary,  they  make  righteousness 
of  works,  without  faith  and  against  faith  ;  therefore,  in  that  they 
do  the  law,  they  do  clean  contrary  to  the  law,  and  sin  most 
deadly.  For  they  deny  the  righteousness  of  God,  his  mercy, 
and  his  promises;  they  deny  Christ  with  all  his  benefits,  and  in 
their  heart  they  establish,  not  the  righteousness  of  the  law, 
(which  they  understand  not,  and  much  less  do  it,)  but  a  mere 
fantasy  and  an  idol  of  the  law.  Therefore  w§  must  needs  say, 
that  not  only  in  doing  of  the  law,  they  do  it  not,  but  also  they 
sin,  and  deny  the  Divine  Majesty  in  all  his  promises.  And  to 
this  end  the  law  was  not  given. 

Wherefore,  they,  not  understanding  the  law,  abuse  the  law, 
and  as  Paul  saith  :  "  They  being  ignorant  of  the  righteousness 
of  God,  and  seeking  to  establish  their  own  righteousness,  have 
not  submitted  themselves  to  the  righteousness  of  God."  Rom.  x. 
3.  For  they  are  blind,  and  know  not  how  to  judge  of  faith  and 
of  the  promises,  and  therefore,  without  all  understanding  they 
rush  into  the  Scripture,  taking  hold  but  of  one  part  thereof,  to 
wit,  the  law,  and  this  they  imagine  that  they  are  able  to  fulfil  by 
works.  But  this  is  a  very  dream,  a  bewitching  and  illusion  of 
the  heart :  and  that  righteousness  of  the  law,  which  they  think* 
they  do  fulfil,  is  nothing  else,  in  very  deed,  but  idolatry  and 
blasphemy  against  God.  Therefore  it  cannot  be  but  they  must 
needs  abide  under  the  curse. 

It  is  impossible  therefore  that  we  should  do  the  law  in  such 
sort  as  they  imagine,  and  much  less  that  we  should  be  justified 
thereby.  This  thing  first  the  law  itself  testifieth,  which  hath  a 
clean  contrary  effect ;  for  it  increaseth  sin,  it  worketh  wrath,  it 
accuseth,  it  terrifieth,  and  condemneth.  How  then  should  it 
justify?  Moreover,  the  promise  also  showeth  the  very  same 
thing.  For  it  was  said  unto  Abraham :  "  In  thee  shall  all  the. 
43  2  F 


338  COMMENTARY   ON  ST.  PAUL's  [chAP.  III. 

nations  of  the  earth  be  blessed."  Gen.  xii.  There  is  no  blessing 
therefore  but  in  the  promise  of  Abraham;  and  if  thou  be  without 
that  promise,  thou  art  under  the  curse.  If  thou  be  under  the 
curse,  thou  fulfillest  not  the  law,  because  thou  art  under  sin,  the 
devil,  and  everlasting  death ;  all  which  do  assuredly  follow  the 
curse.  To  conclude,  if  righteousness  should  come  by  the  law, 
then  should  the  promise  of  God  be  in  vain,  and  in  vain  should 
he  pour  out  his  blessing  in  so  great  abundance.  Therefore  when 
God  saw  that  we  could  not  fulfil  the  law,  he  provided  for  this 
long  before  the  law,  and  promised  the  blessing  to  Abraham, 
saying :  "  In  thee  shall  all  the  nations  of  the  earth  be  blessed." 
And  so  hath  he  testified  that  all  the  nations  should  be  blessed, 
not  by  the  law,  but  through  the  promise  made  unto  Abraham. 
They  therefore  that  lay  hold  on  the  law,  and  seek  to  be  justified 
thereby,  despising  the  promise,  are  accursed. 

Wherefore  (to  do)  is,  first  of  all  to  believe,  and  so  through 
faith  to  perform  the  law.  We  must  first  receive  the  Holy  Ghost, 
wherewith  we  being  lightened  and  made  new  creatures,  begin 
to  do  the  law,  that  is  to  say,  to  love  God  and  our  neighbour. 
But  the  Holy  Ghost  is  not  received  through  the  law,  (for  they 
which  are  under  the  law,  as  Paul  saith,are  under  the  curse,)  but 
by  the  hearing  of  faith,  that  is  to  say,  through  the  promise.  We 
must  be  blessed  only  with  Abraham  in  the  promise  made  unto 
him,  and  in  his  faith.  Therefore,  before  all  things,  we  must  hear 
and  receive  the  promise,  which  setteth  out  Christ,  and  ofFereth 
him  to  all  believers ;  and  when  they  have  taken  hold  upon  him 
by  faith,  the  Holy  Ghost  is  given  unto  them  for  his  sake.  Then 
do  they  love  God  and  their  neighbour,  then  do  they  good  works, 
then  do  they  carry  the  cross  patiently.  This  is  to  do  the  law 
indeed  ;  otherwise  the  law  remaineth  always  undone.  Where- 
fore if  thou  wilt  define  truly  and  plainly  what  it  is  to  do  the  law, 
it  is  nothing  else  but  to  believe  in  Jesus  Christ,  and  when  the 
Holy  Ghost  is  received  through  faith  in  Christ  to  work  those 
things  which  are  commanded  in  the  law  ;  and  otherwise  we  are 
not  able  to  perform  the  law.  For  the  Scripture  saith  that  there 
is  no  blessing  without  the  promise ;  no,  not  in  the  law.  It  is 
impossible,  therefore,  to  accomplish  the  law  without  the  promise. 

There  is  not  one  therefore  to  be  found  in  all  the  world,  unto 
whom  this  name  and  title,  to  be  called  a  doer  of  the  law,  apper- 
taineth,  without  the  promise  of  the  gospel.  Wherefore  this  word 
(doer  of  the  law)  is  a  feigned  term,  which  no  man  understandeth 
unless  he  be  without  and  above  the  law  in  the  blessing  and  faith 
of  Abraham.  So  that  the  true  doer  of  the  law  is  he,  who  re- 
ceiving the  Holy  Ghost  through  faith  in  Christ,  beginneth  to 
love  God  and  to  do  good  unto  his  neighbour.  So  that  this  word 
(lo  do  the  law)  must  comprehend  faith  also  which  maketh  the 
tree,  and  when  the  tree  is  made,  then  follow  the  fruits.    The  tree 


VER.  10.]  EPISTLE  TO  THE   GALATIANS. 

must  be  first,  and  then  the  fruit.  For  the  apples  make  not  the 
tree,  but  the  tree  maketh  the  apples.  So  faith  first  rnaketh  the 
person  which  afterwards  bringeth  forth  works.  Therefore  to  do 
the  law  without  faith,  is  to  make  the  apples  of  wood  and  earth, 
without  the  tree :  which  is  not  to  make  apples,  but  mere  fantasies. 
Contrariwise,  if  the  tree  be  made,  that  is  to  say,  the  person  or 
doer,  which  is  made  through  faith  in  Christ,  works  will  follow. 
For  the  doer  must  needs  be  before  the  things  which  are  done, 
and  not  the  things  which  are  done  before  the  doer. 

The  doer  then  is  not  so  called  of  the  things  that  are  done,  but 
of  the  things  that  are  to  be  done.  For  Christians  are  not  made 
righteous  in  doing  righteous  things,  but  being  now  made  right- 
eous by  faith  in  Christ,  they  do  righteous  things.  In  politic 
matters  it  cometh  so  to  pass,  that  the  doer  or  worker  is  made  of 
the  things  which  are  wrought,  as  a  man  in  playing  the  carpenter 
becometh  a  carpenter;  but  in  divine  matters  the  workers  are 
not  made  of  the  works  going  before,  but  the  persons  made  and 
framed  already  by  faith,  which  is  in  Christ,  are  now  become 
doers  and  workers.  Of  such  speaketh  Paul,  when  he  saith,  "the 
doers  of  the  law  shall  be  justified,"  (Rom.  ii.  13,)  that  is,  shall 
be  counted  righteous. 

Yea,  the  very  sophisters  and  schoolmen  are  compelled  to  con- 
fess, and  so  they  teach  also,  that  a  moral  work  outwardly  done, 
if  it  be  not  done  with  a  pure  heart,  a  good-will,  and  true  intent, 
it  is  but  hypocrisy.  And  hereof  cometh  the  proverb  among  the 
Germans,  such  a  cowl  covereth  many  a  knave.  For  the  vilest 
and  the  wickedest  knave  in  the  world  may  counterfeit  the  same 
works  that  a  godly  man  worketh  by  faith.  Judas  did  the  same 
works  that  the  other  apostles  did.  What  fault  was  there  in  the 
works  of  Judas,  seeing  he  did  the  selfsame  works  that  the  other 
apostles  did?  Here  mark  what  the  popish  sophister  answereth  out 
of  his  moral  philosophy.  Although  he  did  the  selfsame  works, 
saith  he,  which  the  other  apostles  did,  notwithstanding,  because 
the  person  was  reprobate,  and  the  judgment  of  reason  perverse, 
therefore  his  works  were  hypocritical  and  not  true,  as  were  the 
works  of  the  other  apostles,  how  like  soever  they  seemed  to  be  ^ 
in  outward  show.  Wherefore  they  themselves  are  constrained  to 
grant,  in  politic  and  external  matters,  works  do  not  justify,  unless 
there  be  joined  withal  an  upright  heart,  will,  and  judgment. 
How  much  more  are  they  compelled  to  confess  the  same  in 
spiritual  matter,  where  before  all  things,  there  must  be  a  know- 
ledge of  God,  and  faith  which  may  purify  the  heart?  They  walk 
therefore  in  works  and  in  the  righteousness  of  the  law,  as  Judas 
did  in  the  works  of  the  apostles ;  not  understanding  what  they 
say  or  what  they  affirm.  And  although  Paul  saith  plainly  every- 
where that  the  law  justifieth  not,  but  causeth  wrath,  uttereth 
sin,  revealeth  the  indignation  and  judgment  of  God,  and  threat- 


340  COMMENTARY  ON  ST.  PAULAS  [cHAP.  III. 

eneth  everlasting  death ;  yet  notwithstanding,  reading  these 
things,  they  see  them  not,  much  less  do  they  understand  them. 
Therefore  they  deserve  not  to  be  called  hypocrites,  but  visors 
and  shadows  of  disguised  hypocrites,  most  miserably  bewitched, 
in  that  they  dream  that  they  are  justified  by  the  works  of  the 
law.  Wherefore,  as  I  have  said,  this  word  "  doer  of  the  law,'* 
as  they  define  it,  is  an  imagined  term,  a  very  monster,  and  no^ 
where  to  be  found. 

Wherefore,  when  Paul  proveth  this  place,  "  Whosoever  are 
of  the  works  of  the  law,  are  under  the  curse,"  (Gal.  iii.)  by  this 
sentence  of  Moses,  "cursed  is  every  one  that  abideth  not  in  all 
that  is  written  in  this  book,"  he  proveth  not  one  contrary  by 
another,  as  at  the  first  sight  it  may  appear,  but  he  proveth  it 
rightly  and  in  due  order.  For  Moses  meaneth  and  teacheth  the 
selfsame  thing  that  Paul  doth  when  he  saith,  "  cursed  is  every 
one  which  doth  not  all,"  &c.  But  no  man  doth  them.  There- 
fore whosoever  are  of  the  works  of  the  law,  keep  not  the  law. 
If  they  keep  it  not,  they  are  under  the  curse.  But  seeing  there 
be  two  sorts  of  men  that  are  doers  of  the  law,  (as  before  I  have 
said,)  that  is  to  say,  true  doers  and  hypocrites :  the  true  doers 
must  be  separated  from  the  hypocrites.  The  true  doers  of  the 
law  are  they  which  through  faith,  are  the  good  tree  before  the 
fruit,  doers  and  workers  before  the  works.  Of  these  speaketh 
Moses  also ;  and  except  they  be  such,  they  are  under  the  curse. 
But  the  hypocrites  are  not  of  this  sort ;  for  they  think  to  obtain 
righteousness  by  works,  and  by  them  to  make  the  person  just 
and  acceptable.  For  thus  they  dream  :  we  that  are  sinners  and 
unrighteous,  will  be  made  righteous.  How  shall  that  be  ?  By 
good  works.  Therefore  they  do  even  Hke  as  a  foolish  builder, 
which  goeth  abgut  the  roof  to  make  the  foundation,  of  the  fruit 
to  make  the  tree.  For  when  they  seek  to  be  justified  by  works, 
of  the  works  they  would  make  the  worker,  which  is  directly 
against  Moses,  which  makelh  such  a  worker  subject  to  the  curse 
as  well  as  Paul  doth.  Therefore  while  they  go  about  to  do  the 
law,  they  not  only  do  it,  but  also  deny  (as  I  have  said)  the  first 
commandment,  the  promises  of  God,  the  promised  blessing  of 
Abraham,  they  renounce  faith,  and  they  go  about  to  make  them- 
selves blessed  by  their  own  works:  that  is  to  say,  to  justify  them- 
selves, to  deliver  themselves  from  sin  and  death,  to  overcome  the 
devil,  and  violently  to  lay  hold  upon  the  kingdom  of  heaven.  And 
this  is  plainly  to  renounce  God,  and  to  set  themselves  in  the  place 
of  God.  For  all  these  are  the  works  of  the  Divine  Majesty  alone, 
and  not  of  any  creature,  either  in  heaven  or  in  earth. 

Hereupon  Paul  was  able  easily  to  foreshow,  out  of  the  first 
commandment,  the  abominations  that  were  to  come,  which  Anti- 
christ should  bring  into  the  church.  P^or  all  they  which  teach 
that  any  other  worship  is  necessary  to  salvation,  than  that  which 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  34^1 

God  requireth  of  us  by  the  first  commandment,  which  is  the 
fear  of  God,  faith  and  the  love  of  God,  are  plain  Antichrists,  and 
set  themselves  in  the  place  of  God.  That  such  should  come, 
Christ  himself  foretold,  when  he  saith,  (Matt.  xxiv.  5,)  "  Many- 
shall  come  in  my  name,  saying,  I  am  Christ."  So  we  also  at 
this  day  may  boldly  and  easily  pronounce,  that  whosoever 
seeketh  righteousness  by  works  without  faith,  denieth  God,  and 
iliaketh  himself  God.  For  thus  he  thinketh :  If  I  do  this  work,  I 
shall  be  righteous,  I  shall  be  a  conqueror  of  sin,  death,  the  devil, 
the  wrath  of  God,  and  of  hell,  and  shall  obtain  life  everlasting. 
And  what  is  this  else,  I  pray  you,  but  to  challenge  that  work 
unto  himself  which  doth  belong  to  God  alone,  and  to  show- 
indeed  that  he  himself  is  God  ?  Therefore  it  is  an  easy  matter 
for  us  to  prophesy,  and  most  certainly  to  judge  of  all  those  which 
are  without  faith,  that  they  are  not  only  idolaters,  but  very  infi- 
dels, which  deny  God,  and  set  themselves  in  the  place  of  God. 
Upon  the  same  ground  Peter  also  prophesieth  when  he  saith : 
"  There  shall  be  amongst  you  false  teachers,  which  privily  shall 
bring  in  damnable  heresies,  and  shall  deny  the  Lord,  &c.,  and 
make  merchandise  of  the  people."   2  Pet.  ii.  1,  2. 

And  in  the  Old  Testament  all  the  prophecies  against  idolatry 
sprang  out  of  the  first  commandment.  For  all  the  wicked  kings 
and  prophets,  with  all  the  unfaithful  people,  did  nothing  else  but 
that  which -the  pope  and  all  hypocrites  always  do.  They,  con- 
temning the  first  commandment  and  worship  appointed  of  God, 
and  despising  the  promise  of  Abraham's  seed,  even  that  seed  in 
whom  all  nations  should  be  blessed  and  sanctified,  ordained  a 
wicked  worship  clean  contrary  to  the  word  of  God,  and  said : 
With  this  worship  will  we  serve  God  and  set  out  his  praise, 
which  hath  brought  us  out  of  the  land  of  Egypt.  So  Jeroboam 
made  two  golden  calves  and  said:  "Behold  thy  gods,  0  Israel, 
which  brought  thee  out  of  the  land  of  Egypt."  1  Kings  xii.  28. 
This  he  said  of  the  true  God  which  had  redeemed  Israel,  and  yet 
both  he  and  all  his  people  were  idolaters :  for  they  worshipped 
God  contrary  to  the  first  commandment.  They  only  regarded 
the  work :  which  being  done,  they  counted  themselves  righteous 
before  God.  And  what  was  this  else,  but  to  deny  God  himself, 
whom  they  confessed  with  their  mouth,  and  said,  "  that  he  had 
brought  them  out  of  the  land  of  Egypt  ?"  Paul  speaketh  of  such 
idolaters  when  he  saith  :  "  they  confess  that  they  know  God,  but 
in  their  deeds  they  deny  him."    Tit.  i.  16. 

Wherefore  all  hypocrites  and  idolaters  go  about  to  do  those 
works  which  properly  pertain  to  the  divine  Majesty,  and  belong 
to  Christ  only  and  alone.  Indeed  they  say  not  in  plain  words, 
I  am  God,  I  am  Christ ;  and  yet  in  very  deed,  they  proudly  chal- 
lenge unto  themselves  the  divinity  and  office  of  Christ,  and  there- 
fore it  is  as  much  in  effect  as  if  they  said :  I  am  Christ ;  I  am  a 

2  F  2 


342  COMMENTARY  ON  ST.   PAUL's  [chap.  III. 

saviour,  not  only  of  myself,  but  also  of  others.  This  the  monks 
have  not  only  taught,  but  also  have  made  the  whole  world  to 
believe :  to  wit,  that  they  are  able,  not  only  to  make  themselves 
righteous  through  their  hypocritical  holiness,  but  also  others  unto 
whom  they  communicate  the  same  :  whereas  notwithstanding  it 
is  the  proper  and  only  office  of  Christ  to  justify  the  sinner.  The 
pope,  in  like  manner,  by  publishing  and  spreading  his  divinity 
throughout  the  whole  world,  hath  denied  and  utterly  buried  the 
office  and  divinity  of  Christ. 

It  is  expedient  that  these  things  should  be  well  taught  and 
well  weighed:  for  thereby  we  may  learn  to  judge  of  the  whole 
Christian  doctrine,  and  the  life  of  man ;  also  to  confirm  men's 
consciences;  to  understand  all  prophecies  and  all  the  Holy  Scrip- 
tures, and  rightly  to  judge  of  all  other  things.  He  that  knoweth 
all  these  things  rightly,  may  certainly  judge  that  the  pope  is 
Antichrist,  because  he  teacheth  a  far  other  manner  of  worship 
than  the  first  table  setteth  out.  He  may  perfectly  know  and  un- 
derstand what  it  is  to  deny  God,  to  deny  Christ,  and  what  Christ 
meaneth  when  he  saith, "  Many  shall  come  in  my  name,  saying, 
I  am  Christ,"  (Matt.  xxiv.  5 ;)  what  it  is  to  be  against  God,  and 
to  be  lifted  up  above  all  that  is  called  God,  or  that  is  worshipped ; 
what  it  signifieth  that  Antichrist  sitteth  in  the  temple  of  God, 
showing  himself  as  God ;  what  it  is  to  see  the  abomination  of 
desolation  standing  in  the  holy  place,  &c.  2  Thess.  ii.  4.  Matt. 
xxiv.  15.     Mark  xiii.  14.     Dan.  ix.  27. 

Now  hereof  spring  all  these  mischiefs,  that  this  cursed  hypo- 
crisy will  not  be  made  righteous  by  the  divine  blessing,  nor 
created  anew  of  God  the  Creator.  It  will  in  nowise  be  a  patient, 
or  suffer  any  thing  to  be  wrought  in  her ;  but  will  needs  be  alto- 
gether an  agent,  and  work  those  things  which  she  should  suffer 
God  to  work  in  her  and  receive  of  him.  Therefore  she  maketh 
herself  a  creator  and  a  justifier  through  her  own  works,  despis- 
ing the  blessing  promised  and  given  to  Abraham  and  to  his  be- 
lieving children :  so  that  every  hypocrite  is  both  the  matter  and 
the  worker:  (although  this  be  against  philosophy,  for  one  and 
the  selfsame  thing  cannot  work  upon  itself,)  the  matter,  because 
he  is  a  sinner;  the  worker,  because  he  putteth  on  a  cowl,  or 
chooseth  some  other  work,  through  the  which  he  hopeth  to  de- 
serve grace,  and  to  save  himself  and  others  :  therefore  he  is  both 
the  creature  and  the  creator.  No  man  therefore  can  express  with 
words,  how  execrable  and  horrible  it  is  to  seek  righteousness  in 
the  law  by  works  without  the  blessing.  For  it  is  the  abomina- 
tion standing  in  the  holy  place,  which  denieth  God,  and  setteth 
up  the  creature  in  the  place  of  the  creator. 

The  doers  of  the  law  therefore  are  not  the  hypocrites,  observ- 
ing the  law  outwardly ;  but  the  true  believers,  who,  receiving 
Ihe  Holy  Ghost,  do  accomplish  the  law ;  that  is  to  say,  they  love 


VER.  10.]  EPISTLE  TO  THE   GALATIANS.  343 

God,  and  their  neighbour,  &c.  So  that  the  true  doer  of  the  law 
is  to  be  understood,  not  in  respect  of  the  works  which  he  worketh, 
but  in  respect  of  the  person  now  regenerate  by  faith.  For  ac- 
cording to  the  gospel,  they  that  are  made  righteous  do  righteous 
things  ;  but  according  to  philosophy  it  is  not  so  :  but  contrari- 
wise, they  that  do  righteous  things  are  made  just  and  righteous. 
Therefore  we,  being  justified  by  faith,  do  good  works  ;  through 
the  which,  (as  it  is  said,  2  Pet.  i.,)  our  calling  and  election  is  con- 
firmed, and  from  day  to  day  is  made  more  sure.  But  because 
we  have  only  the  first  fruits  of  the  Spirit,  and  have  not  as  yet  the 
tenths,  and  the  remnants  of  sin  do  still  remain  in  us,  therefore  we 
do  not  the  law  perfectly.  But  this  imperfection  is  not  imputed 
unto  us  which  do  believe  in  Christ,  who  was  promised  to  Abra- 
ham, and  hath  blessed  us.  For  we  are  nourished  and  tenderly 
cherished  in  the  mean  season,  for  Christ's  sake,  in  the  lap  of  God's 
long-sufferance.  We  are  that  wounded  man  which  fell  into  the 
hands  of  thieves,  whose  wounds  the  Samaritan  bound  up,  pour- 
ing in  oil  and  wine,  and  afterwards  laying  him  upon  his  beast, 
he  brought  him  into  the  inn,  and  made  provision  for  him,  and, 
departing,  commended  him  to  the  host,  saying,  "  take  care  of 
him,"  &c.  Luke  x.  30 — 35.  And  thus  we  in  the  mean  time  are 
cherished  as  it  were  in  an  inn,  until  the  Lord  put  to  his  hand  the 
second  time,  as  Isaiah  saith,  "  That  he  may  deliver  us."  Isaiah 
xi.  11. 

Wherefore  the  sentence  of  Moses,  "  Cursed  is  every  one  that 
abideth  not  in  the  things  that  are  written  in  this  book,"  is  not 
contrary  to  Paul,  who  pronounceth  all  them  to  be  accursed  which 
are  of  the  works  of  the  law.  For  Moses  requireth  such  a  doer, 
as  may  do  the  law  perfectly.  But  where  shall  we  find  him  ?  No 
where.  For  Moses  himself  confesseth  that  he  is  not  such  a  one  ; 
for  he  saith.  That  none  is  innocent  before  God.  Exod.  xxxiv. 
And  David  saith,  "Lord,  enter  not  into  judgment  with  thy 
servant,  for  no  flesh  is  righteous  in  thy  sight."  Ps.  cxliii.  2. 
And  Paul  saith,  "  For  what  I  would,  that  do  I  not :  but  what  I 
hate,  that  do  I."  Rom,  vii.  15.  Wherefore  Moses,  together 
with  Paul,  doth  necessarily  drive  us  to  Christ,  through  whom 
we  are  made  doers  of  the  law,  and  are  not  accounted  guilty  of 
any  transgression.  How  so  ?  First,  by  forgiveness  of  sins  and 
imputation  of  righteousness,  because  of  our  faith  in  Christ.  Se- 
condly, by  the  gift  of  God  and  the  Holy  Ghost,  which  bringeth 
forth  a  new  life  and  new  motions  in  us,  so  that  we  may  also  do 
the  law  effectually.  Now  that  which  is  not  done  is  pardoned 
for  Christ's  sake :  and  moreover,  what  sin  soever  is  left  in  us,  is 
not  imputed.  So  Moses  agreeth  with  Paul,  and  meaneth  the 
selfsanie  thing  that  he  doth,  when  he  saith,  "cursed  is  every  one 
that  abideth  not,"  &c.  For  he  saith  that  they  do  not  the  law, 
because  they  would  justify  themselves  by  works,  and  concludeth 


344  COMMENTARY  ON  ST.  PAUl's  [ceAP.  ill. 

with  Paul,  that  they  are  under  the  curse.  Therefore,  Moses 
requireth  true  doers  of  the  law,  which  are  of  faith,  even  as  Paul 
condemneth  those  which  are  not  true  doers  of  the  law ;  that  is 
to  say,  which  are  not  of  faith.  Herein  is  no  repugnance,  that 
Moses  spake  negatively  and  Paul  atlirmatively,  so  that  you 
define  rightly  what  is  meant  by  this  word  "do."  So  both  sen- 
tences are  true,  to  wit,  that  all  are  accursed  which  abide  not  in 
all  that  is  written  in  this  book  ;  and,  that  all  they  are  accursed 
which  are  of  the  works  of  the  law. 

AN  ANSWER  TO  THOSE  ARGUMENTS  WHICH  THE  ADVERSARIES 
ALLEGE  AGAINST  THE  DOCTRINE  AND  RIGHTEOUSNESS  OF 
FAITH. 

Seeing  this  place  ofFereth  unto  us  an  occasion,  we  must  say 
something  as  touching  the  arguments  which  our  adversaries  do 
object  against  the  doctrine  of  faith,  which  is,  that  we  are 
justified  by  faith  alone.  There  are  many  places  both  in  the  Old 
Testament  and  in  the  New,  as  concerning  works  and  rewards  of 
works,  which  our  adversaries  do  allege,  and  think  themselves 
able  thereby  utterly  to  overthrow  the  doctrine  of  faith  which  we 
teach  and  maintain.  Therefore,  we  must  be  well  furnisiied  and 
armed,  that  we  may  be  able,  not  only  to  instruct  our  brethren, 
but  also  to  answer  the  objections  of  our  adversaries. 

The  schoolmen,  and  all  such  as  understand  not  the  article  of 
justification,  do  know  no  other  righteousness  than  the  civil  right- 
eousness and  the  righteousness  of  the  law,  which  after  a  sort  the 
Gentiles  also  do  know.  Therefore,  they  borrow  certain  words 
out  of  the  law  and  moral  philosophy,  as  "  to  do,  to  work,"  and 
such  like,  and  they  apply  the  same  to  spiritual  matters:  wherein 
they  deal  most  perversely  and  wickedly.  We  must  put  a  differ- 
ence between  philosophy  and  divinity.  The  schoolmen  them- 
selves grant  and  teach,  that  in  the  order  of  nature,  being  goeth 
before  working ;  for  naturally  the  tree  is  before  the  fruit.  Again, 
in  philosophy  they  grant,  that  a  work  morally  wrought  is  not 
good,  except  there  be  first  a  right  judgment  of  reason,  and  a 
good  will  or  a  good  intent.  So  then,  they  will  have  a  right 
judgment  of  reason,  and  a  good  intent  to  go  before  the  work ; 
that  is  to  say,  they  make  the  person  morally  righteous  before  the 
work.  Contrariwise,  in  divinity,  and  in  spiritual  matters,  where 
they  ought  most  of  all  so  to  do,  such  dull  and  senseless  asses 
they  are,  that  they  pervert  and  turn  all  quite  contrary,  placing 
the  work  before  right  judgment  of  reason  and  good  intent. 

Wherefore,  doing  is  one  thing  in  nature,  another  in  moral 
philosophy,  and  another  in  divinity.  In  nature  the  tree  must  be 
first,  and  then  the  fruit.  In  moral  philosophy,  doing  requireth  a 
good  intent  and  a  sound  judgment  of  reason  to  work  well,  going 
before.     And  here  all  the  philosophers  are  at  a  stay,  and  go  no 


VER.  10.]  EPISTLE   TO   THE   GALATIANS.  345 

farther.  Therefore,  the  divines  say,  that  moral  philosophy 
taketh  not  God  for  the  object,  and  final  cause.  For  Aristotle,  or 
a  Sadducee,  or  a  man  of  any  civil  honesty,  calleth  this  a  right 
reason  and  a  good  intent,  if  he  seek  the  public  commodity  of  the 
commonwealth  and  the  qnietness  and  honesty  thereof  A  phi- 
losopher or  law-worker  ascendeth  no  higher.  He  thinketh  not 
through  a  right  judgment  of  reason  and  a  good  intent  to  obtain 
remission  of  sins  and  everlasting  life,  as  the  sophister  or  the 
monk  doth.  Wherefore,  the  heathen  philosopher  is  much  better 
than  such  a  hypocrite.  P'or  he  abideth  within  his  bounds,  having 
only  consideration  of  the  honesty  and  tranquillity  of  the  com- 
monwealth, not  mingling  heavenly  and  earthly  things  together. 
Contrariwise,  the  blind  sophister  imagineth  that  God  regardeth 
his  good  intent  and  works.  Therefore,  he  mingleth  earthly  and 
heavenly  things  together,  and  polluteth  the  name  of  God.  And 
this  imagination  he  learneth  out  of  moral  j)hilosophy,  saving  that 
he  abuseth  it  much  worse  than  the  heathen  man  doth. 

Wherefore,  we  must  ascend  up  higher  in  divinity  with  this 
word  "doing,"  than  in  natural  things  and  in  philosophy,  so  that 
now  it  must  have  a  new  signification,  and  be  made  altogether 
new,  joined  with  a  right  judgment  of  reason,  and  a  good  will, 
not  morally,  btit  divinely :  which  is,  that  I  know  and  believe 
by  the  word  of  the  gospel,  that  God  hath  sent  his  Son  into  the 
world  to  redeem  us  from  sin  and  death.  Here  "  doing"  is  a 
new  thing,  unknown  to  reason,  to  philosophers,  to  law-workers, 
and  unto  all  men :  for  it  is  a  wisdom  hidden  in  a  mystery. — 
Therefore,  in  divinity  the  work  necessarily  requireth  faith  going 
before. 

Therefore,  when  our  adversaries  do  allege  against  us  the  sen- 
tences of  the  Scripture  touching  the  law  and  works,  where  men- 
tion is  made  of  working  and  doing,  thou  must  answer  them,  that 
they  are  terms  pertaining  to  divinity,  and  not  to  natural  or  moral 
things.  If  they  be  applied  to  natural  or  moral  things,  they  must 
be  taken  in  their  own  signification.  But  if  they  be  applied  to 
matters  of  divinity,  they  must  include  such  a  right  judgment, 
reason,  or  good  will,  as  is  incomprehensible  to  man's  reason. 
Wherefore,  doing,  in  divinity,  must  be  always  understood  of  a 
faithful  doing.  So  that  this  faithful  doing  is  altogether  as  it 
were  a  new  kingdom,  separate  from  the  natural  or  moral  doing. 
Therefore,  when  we  that  are  divines  speak  of  doing,  we  must 
needs  speak  of  that  faithful  doing :  for  in  divinity  we  have  no 
other  right  judgment  of  reason,  no  good  will  or  intent  besides 
faith. 

This  rule  is  well  observed  in  the  eleventh  chapter  to  the  He- 
brews. There  are  recited  many  and  sundry  works  of  the  saints, 
out  of  the  Holy  Scriptures  :  as  of  David,  who  killed  a  lion  and  a 
bear,  and  slew  Goliath.  There  the  sophister  or  schoolman,  that 
44 


346  COMMENTARY   ON   ST.   PAUL's  [ciiAPc  III. 

foolish  ass,  looketh  upon  nothing  else  but  the  outward  appearance 
of  the  work.  But  this  work  of  David  must  be  so  looked  upon, 
that  first  we  must  consider  what  manner  of  person  David  was, 
before  he  did  this  work :  then  shall  we  see  that  he  was  such  a 
person,  whose  heart  trusted  in  the  Lord  God  of  Israel,  as  the 
text  plainly  witnesseth.  "  The  Lord  that  delivered  me  out  of 
the  paw  of  the  lion,  and  out  of  the  paw  of  the  bear,  will  deliver 
me  out  of  the  hand  of  the  Philistine:"  moreover,  "  thou  comest 
to  me  with  a  sword,  and  with  a  spear,  and  with  a  shield  :  but  I 
come  to  thee  in  the  name  of  the  Lord  of  hosts,  the  God  of  the 
host  of  Israel,  upon  whom  thou  hast  railed  this  day.  This  day 
shall  the  Lord  close  thee  in  my  hand,  and  I  shall  smite  thee,  and 
take  thine  head  from  thee,  &c.  Because  the  Lord  saveth  not 
with  sword  nor  spear,  (for  the  battle  is  the  Lord's,)  and  he 
will  give  you  into  our  hands."  1  Sam.  xvii.  37,  45 — 47.  You 
see  then  that  he  was  a  righteous  man,  beloved  of  God,  strong 
and  constant  in  faith,  before  he  did  this  work.  This  doing  of 
David  therefore  is  not  a  natural  or  moral  doing,  but  a  faithful 
doing. 

So  it  is  said  of  Abel  in  the  same  epistle,  "  that  through  faith 
he  offered  up  a  better  sacrifice  unto  God  than  Cain."  If  the 
schoolmen  happen  upon  this  place  as  it  is  read  Gen.  iv.  5,  (where 
it  is  simply  set  out,  how  that  both  Cain  and  Abel  offered  up 
their  gifts,  and  that  the  Lord  had  respect  unto  Abel  and  his 
offerings)  by-and-by  they  take  hold  of  these  words:  "they  offered 
their  oblations  unto  the  Lord :  the  Lord  had  respect  to  the  offer- 
mgs  of  Abel,"  and  cry  out,  saying,  here  we  see  that  God  had 
respect  to  offerings :  therefore  works  do  justify.  So  that  these 
filthy  swine  do  think  that  righteousness  is  but  a  moral  thing, 
only  beholding  the  visor  or  outward  show  of  the  work,  and  not 
the  heart  of  him  that  doth  the  work:  whereas,  notwithstanding, 
even  in  philosophy,  they  are  constrained  not  to  look  upon  the 
bare  work,  but  the  good  will  of  the  worker.  But  here  th^y 
stand  altogether  upon  these  words  :  "  they  offered  up  gifts :  the 
Lord  had  respect  unto  Abel  and  to  his  offerings,"  and  see  not  that 
the  text  saith  plainly  in  Genesis,  that  the  Lord  had  respect  first 
to  the  person  of  Abel,  which  pleased  the  Lord  because  of  his 
faith,  and  afterwards  to  his  offerings.  Therefore  in  divinity  we 
speak  of  faithful  works,  sacrifices,  oblations,  and  gifts,  that  is  to 
say,  which  are  offered  up  and  done  in  faith,  as  the  Epistle  to  the 
Hebrews  declareth,  saying :  "  Through  faith  Abel  offered  u:  a 
better  sacrifice  :  through  faith  Enoch  was  taken  away  :  througn 
faith  Abraham  obeyed  God,"  &c.  We  have  here  then  a  rule 
set  forth  in  the  eleventh  to  the  Hebrews,  how  we  should  simply 
answer  to  the  arguments  objected  of  the  adversaries  as  touchirve 
the  law  and  works,  that  is  to  say :  this  or  that  man  did  this  ^ 
that  work  in  faith  :  and  by  this  means  thou  givest  a  solution  to 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  347 

all  their  arguments,  and  so  stoppest  their  mouths,  that  they  can 
have  nothing  to  reply  again. 

Hereby  it  appeareth  manifestly  that  in  divinity  and  divine 
matters,  the  work  is  nothing  worth  without  faith,  but  thou  must 
needs  have  faith  before  thou  begin  to  work.  "  For  without 
faith  it  is  impossible  to  please  God."  Heb.  xi.  6.  But  he  that 
will  come  unto  God,  must  believe.  Wherefore  in  the  epistle  to 
the  Hebrews  it  is  said,  that  the  sacrifice  of  Abel  was  better  than 
the  sacrifice  of  Cain,  because  he  believed;  therefore  the  work  or 
the  sacrifice  of  Abel  was  faithful.  Contrariwise  in  Cain,  because 
he  was  wicked  and  a  hypocrite,  there  was  no  faith  or  trust  of 
God's  grace  or  favour,  but  mere  presumption  of  his  own  right- 
eousness, and  therefore  his  work,  whereby  he  went  about  to 
please  God,  was  hypocritical  and  unfaithful.  Wherefore  the 
adversaries  themselves  are  compelled  to  grant  that  in  all  the 
works  of  the  saints,  faith  is  presupposed  or  goeth  before,  for  the 
which  their  works  do  please  God,  and  are  accepted  of  him. 
Therefore  in  divinity  there  is  a  new  doing,  clean  contrary  to 
the  moral  doing. 

Moreover  we  are  also  wont  to  distinguish  faith  after  this  man- 
ner, that  faith  is  sometimes  taken  without  the  work,  sometimes 
with  the  work.  For  like  as  an  artificer  speaketh  diversely  of  the 
matter  whereupon  he  worketh,  and  likewise  a  gardener  of  the 
tree  being  barren  or  fruitful :  even  so  the  Holy  Ghost  speaketh 
diversely  of  faith  in  the  Scriptures:  sometimes  of  an  absolute 
faith,  sometimes  of  a  compound,  or  (as  a  man  would  say)  an 
incarnate  faith.  Now,  an  absolute  faith  is  this,  when  the  Scrip- 
ture speaketh  absolutely  of  justification,  or  of  the  being  justified, 
as  is  to  be  seen  in  the  Epistles  to  the  Romans  and  to  the  Galatians. 
But  when  the  Scripture  speaketh  of  rewards  and  works,  then  it 
speaketh  of  the  compound  or  incarnate  faith.  We  will  rehearse 
some  examples  of  this  faith :  as  "  Faith  which  worketh  by  love. 
'Do  this  and  thou  shalt  live.  If  thou  wilt  enter  into  life,  keep  the 
commandments.  He  that  doeth  these  things  shall  live  in  thfem. 
Decline  from  evil,  and  do  that  which  is  good,"  Gal.  v.  6.  Lev. 
xviii,  5.  Matt.  xix.  17.  Rom.  x,  5.  Ps,  xxxvii,  27.  In  these  and 
such  like  places,  (as  there  are  many  in  the  Holy  Scripture,)  where 
mention  is  made  of  doing,  the  Scripture  always  speaketh  of 
faithful  doing.  As  when  it  saith:  "Do  this  and  thou  shalt  live," 
it  meaneth  thus :  see  first  that  thou  be  faithful,  that  thou  have  a 
right  judgment  of  reason  and  a  good  will,  that  is  to  say,  faith  in 
Christ.     When  thou  hast  this  faith,  work  on  a  God's  blessing. 

What  marvel  is  it  then  if  rewards  be  promised  to  this  incar- 
nate faith :  that  is  to  say,  to  the  working  faith,  as  was  the  faith 
of  Abel,  or  to  faithful  works  ?  And  why  should  not  the  Holy 
Scripture  thus  speak  diversely  of  faith,  when  it  speaketh  divers 
ways  of  Christ,  as  he  is  God  and  man:  that  is  to  say,  sometime-s 


348  COMMENTARY   ON    ST.  PAUL's  [chap.  III. 

of  his  whole  person,  sometimes  of  his  two  natures  apart,  either 
of  his  divine  or  of  his  human  nature?  If  it  speak  of  tlie  natures 
apart,  it  speaketh  of  Christ  absohitely :  but  if  it  speak  of  the 
divine  nature  united  in  one  person  to  the  human  nature,  then  it 
speaketh  of  Christ  compound  and  incarnate.  There  is  a  com- 
mon rule  among  the  schoolmen  of  the  communication  of  the  pro- 
prieties, when  the  proprieties  belonging  to  the  divinity  of  Christ, 
are  attributed  to  the  humanity;  which  we  may  see  everywhere 
in  the  Scriptures.  As  in  Luke  ii.  11,  the  angel  calleth  the  infant 
born  of  the  Virgin  Mary,  the  Saviour  of  men,  and  the  universal 
Lord  both  of  the  angels  and  men.  And  in  the  first  chapter  he 
calleth  him  the  Son  of  God.  Luke  i.  32.  Hereupon  I  may  truly 
say,  that  the  infant  which  lay  in  the  manger  and  in  the  lap  of  the 
Virgin,  created  heaven  and  earth,  and  is  Lord  of  the  angels. 
Here  I  speak  indeed  of  a  man  ;  but  man  in  this  proposition  is  a 
new  word,  and  (as  the  schoolmen  themselves  do  grant)  hath  rela- 
tion to  the  divinity:  that  is  to  say,  this  God,  which  was  made 
man,  hath  created  all  things.  Creation  is  attributed  only  to  the 
divinity  of  Christ ;  for  the  humanity  doth  not  create,  and  yet  not- 
withstanding it  is  truly  said,  man  created,  because  the  divinity, 
which  only  createth,  is  incarnate  with  the  humanity,  and  tiiere- 
fore  the  humanity,  together  with  the  divinity,  is  partaker  of  the 
same  proprieties.  Wherefore  it  is  well  and  godly  said  :  this  man 
Jesus  Christ  brought  Israel  out  of  Egypt,  struck  Pharaoh,  and 
wrought  all  the  wonders  from  the  beginning  of  the  world. 

Therefore  when  the  Scripture  saith,  "  If  thou  wilt  enter  into 
life,  keep  the  commandments  of  God :  Do  this  and  thou  shalt 
live,"  &c. ;  first  we  must  see  of  what  manner  of  keeping  and 
doing  he  speaketh:  for  in -these  and  such  like  places  (as  I  have 
said)  he  speaketh  of  a  compound  faith,  and  not  of  a  naked  and 
simple  faith.  And  the  meaning  of  this  place,  "Do  this,  and  thou 
shall  live,"  is  this:  thou  shalt  live,  because  of  this  faithful  doing; 
or,  this  doing  shall  give  unto  thee  life,  because  of  thy  faith  alone.' 
Aftfer  this  manner,  justification  is  attributed  to  faith  alone,  as 
creation  is  to  the  divinity.  And  yet  notwithstanding,  as  it  is 
truly  said,  Jesus  the  son  of  Mary  created  all  things  :  so  also 
justification  is  attributed  to  the  incarnate  faith,  or  to  the  faithful 
doing.  Therefore  we  must  in  nowise  think,  with  the  sophisters 
and  hypocrites,  that  works  do  absolutely  justify,  or  that  rewards 
are  promised  to  moral  works,  but  to  faithful  works  only. 

Let  us  therefore  suffer  the  Holy  Ghost  to  speak,  as  he  doth  in 
the  Scripture,  either  of  naked,  simple,  and  absolute  faith,  or  of 
compound  and  incarnate  faith.  All  things  which  are  attributed 
to  works  do  properly  belong  unto  faith.  For  works  must  not  be 
looked  upon  morally,  but  faithfully,  and  with  a  spiritual  eye. 
Faith  is  the  divinity  of  works ;  and  so  is  spread  throughout  the 
works  of  the  faithful,  as  is  the  divinity  throughout  the  humanity 


VER.  10.]  EPISTLE   TO   THE   GALATIANS.  349 

of  Christ.  Faith  therefore  doth  all  alone  in  the  works  of  the 
faithful.  Abraham  is  Called  faithful,  because  faith  is  spread 
throughout  the  whole  person  of  Abraham:  so  that,  beholding 
him  working,  I  see  nothing  of  the  carnal  or  of  the  working 
Abraham,  but  of  the  believing  Abraham. 

Wherefore  when  thou  readest  in  the  Scriptures,  of  the  fathers, 
prophets,  and  kings,  how  they  wrought  righteousness,  raised  up 
the  dead,  overcame  kingdoms,  thou  must  remember  that  these 
and  such  like  sayings  are  to  be  expounded  as  the  Epistle  to  the 
Hebrews  expoundeth  them:  "by  faith  they  wrought  righteous- 
ness, by  faith  they  raised  up  the  dead,  by  faith  they  subdued 
kings  and  kingdoms,"  &c.  Heb.  xi.  33 — 35.  So  that  faith  incor- 
porateth  the  work,  and  giveth  it  his  perfection.  And  this  the 
adversaries,  if  they  be  well  in  their  wits,  cannot  deny,  neither 
have  they  anything  to  say  or  object  against  it.  Indeed  they  can 
cry  out  that  the  Scripture  speaketh  oftentimes  of  doing  and  work- 
ing. And  we  always  answer  them  again,  that  it  speaketh  also 
of  faithful  doing.  For  first,  reason  must  be  lightened  by  faith 
before  it  can  work.  Now,  when  it  hath  a  true  opinion  and 
knowledge  of  God,  then  is  the  work  incarnate  and  incorporate 
into  it :  so  that  whatsoever  is  attributed  to  faith,  is  afterwards 
attributed  to  works  also,  but  yet  because  of  faith  only  and  alone. 

Wherefore  in  reading  of  the  Scriptures  we  must  learn  to  put  a 
difference  between  the  trite  and  the  hypocritical,  the  moral  and 
the  spiritual  doing  of  the  law.  So  shall  we  be  able  to  declare 
the  true  meaning  of  all  those  places  which  seem  to  maintain  the 
righteousness  of  works.  Now,  the  true  doing  of  the  law  is  a 
faithful  and  a  spiritual  doing,  which  he  hath  not,  that  seeketh 
righteousness  by  works.  Therefore  every  doer  of  the  law  and 
every  holy  moral  worker  is  accursed.  For  he  walketh  in  the 
presumption  of  his  own  righteousness  against  God,  whilst  he 
will  be  justified  by  man's  free-will  and  reason,  and  so  in  doing 
of  the  law,  he  doth  it  not.  And  this,  according  to  Paul,  is  to  be 
under  the  works  of  the  law :  that  is  to  say,  that  hypocrite^  do 
the  law,  and  yet,  in  doing  it,  they  do  it  not :  for  they  understand 
this  word,  doing,  according  to  the  literal  sense  of  the  law,  which 
in  true  Christian  divinity  is  nothing  worth.  Indeed  they  work 
many  things,  but  in  the  presumption  of  their  own  righteousness, 
and  without  the  knowledge  of  God  and  faith,  as  the  Pharisees 
did,  (Luke  xviii.)  and  as  Paul  did  before  his  conversion :  there- 
fore they  are  blind  and  miserably  err,  and  so  remahi  under  the 
curse.  Wherefore,  again  I  admonish  you,  that  such  sentences 
as  the  adversaries  do  allege  out  of  the  Scriptures  concerning- 
works  and  rewards,  must  be  spiritually  expounded.  As  if  they 
allege  this  sentence  out  of  Dan.  iv.,  "  Redeem  thy  sins  by  alms- 
deeds,"  thou  must  not  here  expound  these  words  morally,  but 
spirituallv.     So  shalt  thou  see  that  this  word  "  redeem/'  signi 

2G 


350  COMMENTARY  ON  ST.  PATJL's  [chap.  ill. 

fieth  no  moral,  but  a  spiritual  doing,  that  is  to  say,  it  includeth 
faitli.  For  in  the  Scriptures,  the  work,  as  I  have  said,  requireth 
also  a  good  will  and  right  judgment  of  reason  to  go  before ;  not 
moral,  as  they  would  have  it,  but  divine  and  spiritual,  which  is 
faith.  By  this  means  thou  shalt  be  able  to  stop  the  mouths  of 
these  peevish  sophisters.  For  they  themselves  are  compelled  to 
grant  (and  so  teach  they  also  out  of  Aristotle)  that  every  good 
work  proceedeth  out  of  man's  choice  or  free-will.  If  this  be  true 
in  philosophy,  much  more  must  this  good  will  and  right  judg- 
ment of  reason  guided  by  faith,  go  before  the  work  in  divinity 
and  divine  matters.  And  this  do  all  words  of  the  imperative 
mood,  that  is,  all  such  words  as  are  commanding,  signify  in  the 
Scriptures,  and  all  such  words  also  as  teach  the  law,  as  the 
Epistle  to  the  Hebrews  doth  plainly  declare :  "  By  faith  Abel 
offered,"  &c. 

No  \v,  admit  the  case  that  this  solution  is  not  sufficient,  (although 
it  be  indeed  most  sure  and  certain,)  yet  notwithstanding  let  this 
be  the  argument  of  all  arguments,  and  the  principal  mirror  of 
Christians  to  behold,  against  all  the  temptations  and  objections, 
not  only  of  the  adversaries,  but  also  of  the  devil  himself,  namely, 
to  apprehend  and  hold  fast  the  head,  which  is  Christ.  More- 
over, admit  that  the  sophisters,  being  more  crafty  and  subtle  than 
I,  should  so  snare  and  entangle  me  with  their  arguments,  which 
they  bring  for  the  maintenance  of  works  against  faith,  that  I 
should  know  no  way  how  to  wind  myself  out,  (which  notwith- 
standing it  is  impossible  for  them  to  do,)  yet  will  I  rather  give 
reverence  and  credit  to  Christ  alone,  than  be  persuaded  with  all 
the  places  they  are  able  to  allege  for  the  establishing  of  the  right- 
eousness of  works  against  the  doctrine  of  faith. 

Wherefore,  they  must  be  simply  and  plainly  answered  after 
this  manner :  Here  is  Christ,  there  are  the  testimonies  of  the 
Scriptures  touching  the  law  and  works.  Now,  Christ  is  the  Lord, 
of  the  Scripture,  and  of  all  works.  He  also  is  Lord  of  heaven, 
the  earth,  the  Sabbath,  the  temple,  righteousness,  life,  wrath,  sin, 
death,  and  generally  of  all  tilings  whatsoever.  And  Paul  his 
apostle  showeth  "  that  he  was  made  sin  and  became  accursed  for 
me."  Gal.  iii.  13.  I  hear,  then,  that  I  could  by  no  other  means 
be  delivered  from  my  sin,  my  death,  and  my  malediction,  but  by 
his  death  and  blood-shedding  ;  wherefore  I  conclude  that  it  pro- 
perly appertained  to  Christ  himself  to  overcome  my  sin,  death, 
and  malediction  in  his  own  body,  and  not  to  the  works  of  the  law 
or  mine  own  works.  And  hereunto  reason  is  constrained  to  yield 
and  say,  that  Christ  is  not  the  work  of  the  law,  or  my  work : 
that  his  blood  and  death  is  not  circumcision,  the  observation  of 
the  ceremonies  of  the  law,  and  much  less  a  monk's  cowl,  a 
shaven  crown,  abstinence,  vows,  and  such  like.  Wherefore,  if 
he  be  the  price  of  my  redemption,  if  he  be  made  sin  and  male 


VER.  11.]  EPISTLE   TO  THE   GALATIANS.  351 

diction  that  he  might  justify  and  bless  me,  I  care  not  if  thou  bring 
a  thousand  places  of  Scripture  for  the  righteousness  of  works 
against  the  righteousness  of  faith,  and  cry  out  never  so  much, 
that  the  Scripture  is  against  -me.  I  have  the  author  and  Lord 
of  the  Scripture  with  me ;  on  whose  side  I  will  rather  stand, 
than  beheve  ail  the-'rabblement  of  law-workers  and  merit-mon- 
gers. Albeit  it  is  impossible  that  the  Scripture  should  be  against 
this  doctrine,  unless  it  be  among  the  senseless  and  obstinate  hy- 
pocrites ;  but  to  the  godly,  and  such  as  have  understanding,  it 
giveth  witness  for  Jesus  Christ  his  Lord.  See  therefore  how 
thou  canst  reconcile  the  Scripture,  which  thou  sayest  is  against 
thy  doctrine.  As  for  me,  I  will  stick  to  the  author  and  Lord  of 
the  Scripture. 

Therefore  if  any  man  thinketh  himself  not  well  able  to  recon 
cile  such  places  of  the  Scripture,  or  answer  unto  the  same  suft 
cieiitly,  and  yet  notwithstanding  is  constrained  to  hear  the  objec- 
tions and  cavillations  of  the  adversaries,  let  him  answer  simply 
and  plainly  after  this  sort :  Thou  settest  against  me  the  servant, 
that  is  to  say,  the  Scripture,  and  that  not  wholly,  neither  yet  the 
principal  part  thereof,  but  only  certain  places  as  touching  the  law 
and  works.  But  I  come  with  the  Lord  himself,  who  is  above 
the  Scripture,  and  is  made  unto  me  the  merit  and  price  of  right- 
eousness and  everlasting  life.  On  him  I  lay  hold,  him  I  stick  to, 
and  leave  works  unto  thee :  which  notwithstanding  thou  never 
didst.  This  solution  neither  the  devil  nor  any  justiciary  can  ever 
wrest  from  thee  or  overthrow.  Moreover,  thou  art  in  safety  be- 
fore God :  for  thy  heart  abideth  fixed  on  the  object,  which  is 
called  Christ ;  who  being  nailed  to  the  cross  and  accursed,  not  for 
himself,  but  for  us,  as  the  text  saith,  was  "  made  a  curse  for  us." 
Hold  fast  this,  and  lay  it  against  all  the  sentences  of  the  law  and 
works  whatsoever,  and  say:  "  Dost  thou  hear  this,  Satan  ?  Here 
he  must  needs  give  place,  for  he  knoweth  that  Christ  is  his  Lord 
and  master. 

Verse  11.  Jind  that  no  man  is  justified  by  the  law  in  the  sight 
of  God,  it  is  evident :  for  the  just  shall  live  by  faith.  Hab, 
ii.  4.    Rom.  i.  17. 

This  is  another  argument  grounded  upon  the  testimony  of  the 
prophet  Habakkuk.  And  it  is  a  sentence  of  great  weight  and 
authority,  which  Paul  setteth  against  all  the  sentences  touching 
the  law  and  works.  As  if  he  should  say :  What  need  we  any 
long  disputation  ?  Here  I  bring  forth  a  most  evident  testimony 
of  the  prophet,  against  the  which  no  man  can  cavil:  "The  just 
man  shall  live  by  faith."  If  he  live  by  faith,  then  he  liveth  not 
by  the  law ;  for  the  law  is  not  of  faith.  And  here  Paul  ex- 
cludeth  works  and  the  law,  as  things  contrary  to  faith. 

The  sophisters  (as  they  are  always  ready  to  corrupt  the  Scrip  cj- 


352  COMMENTARY  ON  ST.   PAUL's  [chap.  Ill 

tures)  do  wrest  and  pervert  this  place  after  tliis  manner:  "The 
just  man  dotli  live  by  faith  ;"  that  is  to  say,  by  a  working  faith, 
or  formed  and  made  perfect  with  charity  :  but  if  it  be  not  formed 
with  charity,  then  doth  it  not  justify.  This  gloss  they  themselves 
have  forged,  and  by  the  same  they  do  injury  to  the  words  of  the 
prophet.  If  they  did  call  this  formed  or  furnished  faiih,  the  true 
faith  which  the  Scripture  teacheth,  this  their  gloss  should  not  of- 
fend me,  for  then  foith  should  not  be  separated  from  charity,  but 
from  the  vain  Opinion  of  faith :  as  we  also  put  a  difference  be- 
tween a  counterfeit  faith  and  a  true  faith.  The  counterfeit  faith 
is  that  which  hearefh  of  God,  of  Christ,  and  of  all  the  mysteries 
of  his  incarnation  and  our  redemption  :  which  alsoapprehendeth 
and  beareth  away  those  things  which  it  heareth,  yea,  and  can 
talk  goodly  thereof,  and  yet  there  remaineth  nothing  else  in  the 
heart,  but  a  naked  opinion,  and  a  sound  of  the  gospel.  For  it 
neither  reneweth  nor  changeth  the  heart:  it  maketh  not  a  new 
man,  but  leaveth  him  in  the  vanity  of  his  former  opinion  and 
conversation  :  and  this  is  a  very  pernicious  faith.  The  moral 
philosopher  is  much  better  than  the  hypocrite  having  such  a 
faith. 

Wherefore,  if  they  would  make  a  distinction  between  faith 
formed,  (and  take  it  as  the  Scripture  taketh  it,)  and  a  false  or 
counterfeit  faith,  their  distinction  should  nothing  offend  me.  But 
they  speak  of  faith  formed  and  made  perfect  with  charity,  and 
make  a  double  faith,  that  is  to  say,  formed  and  unformed.  This 
pestilent  and  devilish  gloss  I  utterly  detest.  Although,  say  they, 
we  have  faith  infused,  called  fides  infusa,  which  is  the  gift  of 
the  Holy  Ghost,  and  also  faith  gotten  by  our  own  industry, 
called  fides  acquisita ;  yet  both  of  them  lack  their  form  and 
perfection,  which  is  charity,  and  are  formed  with  charity.  This 
is  to  prefer  charity  before  faith,  and  to  attribute  righteousness, 
not  to  faith,  but  to  charity.  Wherefore,  when  they  do  not  at- 
tribute righteousness  to  faith,  but  only  in  respect  of  charity,  they 
attribute  to  faith  nothing  at  all. 

Moreover,  these  perverters  of  the  gospel  of  Christ  do  teach, 
that  even  that  faith  which  they  call  faith  infused,  and  not  re- 
ceived by  hearing,  nor  gotten  by  any  working,  but  created  in 
man  by  the  Holy  Ghost,  may  stand  with  deadly  sin,  and  that  the 
worst  men  may  have  this  faith :  therefore,  say  they,  if  it  be  alone, 
it  is  idle  and  utterly  unprofitable.  Thus  they  take  from  faith  her 
office,  and  give  it  unto  charity ;  so  that  faith  is  nothing  except 
charity,  which  they  call  the  form  and  perfection  thereof,  be  joined 
withal.  This  is  a  devilish  and  blasphemous  kind  of  doctrine, 
which  utterly  defaceth  Jmd  overthroweth  the  doctrine  of  faith, 
and  carrieth  a  man  clean  from  Christ  the  mediator,  and  from 
faith,  which  is  the  hand  and  only  means  whereby  we  apprehend 
him.     For  if  charity  be  the  form  and  perfection  of  faith,  as  they 


VER.  12.]  EPISTLE  TO   THE   GALATIANS.  35;^ 

dream,  then  am  I  by-and-by  constrained  to  say,  that  charity  is 
the  principal  part  of  the  Christian  rehgion,  and  so  I  lose  Christ, 
his  blood,  and  all  his  benefits,  and  now  I  rest  altogether  in  a 
moral  doing,  even  as  the  pope,  and  tlie  heathen  philosopher,  and 
the  Tnrk  doth. 

But  the  Holy  Ghost,  which  giveth  to  all  men  both  mouth  and 
tongue,  knoweth  how  to  speak.  He  could  have  said,  (as  the 
sophisters  do  wickedly  imagine,)  the  righteous  man  shall  live  by 
faith,  formed  and  beautified,  or  made  perfect  by  charity.  But 
this  he  omitteth  of  purpose,  and  saith  plainly :  "  The  righteous 
man  liveth  by  faith."  Let  these  dotish  sophisters  go,  therefore, 
with  this  their  wicked  and  pestilent  gloss ;  we  will  still  hold  and 
extol  this  faith,  which  God  himself  hath  called  faith  ;  that  is  to 
say,  a  true  and  a  certain  faith,  which  doubteth  not  of  God,  nor 
of  his  promises,  nor  of  the  forgiveness  of  sins  through  Christ, 
that  we  may  dwell  sure  and  safe  in  this  our  object  Christ,  and 
may  still  keep  before  our  eyes  the  passion  and  blood  of  the 
Mediator  and  all  his  benefits.  Now,  faith  alone,  which  layeth 
hold  upon  Christ,  is  the  only  means  that  we  suffer  not  those 
benefits  to  be  taken  out  of  our  sight.  Wherefore,  rejecting  this 
pestilent  gloss,  we  must  understand  this  place  of  faith  only  and 
alone.  And  this  Paul  himself  declareth,  when  he  reasoneth 
against  faith  formed  with  charity  after  this  sort. 

Verse  12.     %^nd  the  law  is  not  of  faith. 

The  schoolmen  say :  The  righteous  man  doth  live,  if  his  faith 
be  formed  and  adorned  with  charity.  But  contrariwise,  Paul 
saith :  "  The  law  is  not  of  faith."  But  what  is  the  law  ?  Is  it 
not  also  a  commandment  touching  charity  ?  Yea,  the  law  com- 
mandeth  nothing  else  but  charity,  as  we  may  see  by  the  text 
itself:  "Thou  shalt  love  the  Lord  thy  God,  with  all  thy  soul." 
&c.  Deut.  vi.  5.  ;  Matt.  xxii.  37.  Again,  "  Showing  mercy  unto 
thousands  that  love  him  and  keep  his  commandments."  Exod. 
XX.  6.  Also,  "  In  these  two  commandments  consisteth  the  law 
and  the  prophets,"  Mjftt.  xxii.  40.  If  the  law  then  that  com- 
mandeth  charity,  be  contrary  to  faith,  it  must  needs  follow,  that 
charity  is  not  of  faith.  So  Paul  plainly  confuteth  the  gloss 
which  the  sophisters  have  forged  touching  their  formed  faith, 
and  speaketh  only  of  faith,  as  it  is  separate  from  the  law.  Novir, 
the  law  being  separate  and  set  apart,  charity  is  also  set  apart, 
with  all  that  belongeth  to  the  law,  and  faith  only  is  left,  which 
justifieth  and  quickeneth  to  everlasting  life. 

Paul,  therefore  reasoneth  here,  out  of  a  plain  testimony  of  the 
prophet,  that  there  is  none  which  obtaineth  justification  and  life 
before  God,  but  the  believing  man,  who  obtaineth  rignteousness 
and  everlasting  life  without  the  law,  and  without  charity,  by  faith 
alone.  The  reason  is,  because  the  law  is  not  of  faith :  that  is,, 
45  2  G  2 


■^ 
Ji 


354  COMMENTARY  ON  ST.   PAUL's  [chAP.  III. 


the  law  is  not  of  faith,  or  any  thing  belonging  to  faith,  for  it  be- 
lieveth  not:  neither  are  the  works  of  the  law  faith,  nor  yet  of 
faith:  therefore,  faith  is  a  thing  much  differing  from  the  law,  like 
as  the  promise  is  a  thing  much  dilfering  from  the  law.  For  the 
promise  is  not  apprehended  by  working,  but  by  believing.  Yea, 
there  is  as  great  a  difference  between  the  promise  and  the  law, 
and  consequently  between  faith  and  works,  as  there  is  a  distance 
between  heaven  and  earth. 

It  is  impossible,  therefore,  that  faith  should  be  of  the  law.  For 
faith  only  resteth  in  the  promise,  it  only  apprehendeth  and 
knoweth  God,  and  standeth  only  in  receiving  good  things  of  God. 
Contrariwise,  the  law  and  works  consist  in  exacting,  in  doing, 
and  in  giving  unto  God.  As  Abel,  offering  his  sacrifice,  giveth 
unto  God ;  but  he  believing,  receiveth  of  God.  Paul,  therefore, 
concludeth  mightily  out  of  that  place  of  Habakkuk,  that  the 
righteous  man  liveth  by  faith  alone.  For  the  law  in  nowise 
belongeth  unto  faith,  because  the  law  is  not  the  promise.  But 
faith  resteth  only  upon  the  promise.  Wherefore,  as  there  is  a 
difference  between  the  law  and  the  promise,  so  is  there  also 
between  works  and  faith.  That  gloss,  therefore,  of  the  school- 
men is  false  and  wicked,  which  joineth  the  law  and  faith  together, 
yea,  rather  quencheth  faith,  and  setteth  the  law  in  the  place  of 
faith.  And  here  note,  that  Paul  always  speaketh  of  such  as 
would  do  the  law  morally,  and  not  according  to  the  Scripture. 
But  whatsoever  is  said  of  such  good  works  as  the  Scripture 
lequireth,  the  same  is  attributed  to  faith  alone. 

"Verse  12.     But  the  man  that  shall  do  these  things,  shall  live 

in  them. 

Paul  here  goeth  about  to  show  what  is  the  very  true  right- 
eousness of  the  law  and  of  the  gospel.  The  righteousness  of 
the  law  is  to  fulfil  the  law,  according  to  that  saying :  "  He  that 
shall  do  those  things,  shall  live  in  them."  The  righteousness 
of  faith  is  to  believe,  according  to  that  saying  :  "  The  righteous 
man  doth  live  by  faith."  The  law  therefore  requireth  that  we 
should  yield  somewhat  unto  God.  But  faith  requireth  no  works 
of  us,  or  that  we  should  give  any  thing  unto  God,  but  that  we, 
believing  the  promise  of  God,  should  receive  of  him.  There- 
fore the  office  of  the  law  is  to  work,  as  the  office  of  faith  is  to 
assent  unto  the  promises.  For  faith  is  the  faith  of  the  promise, 
and  the  work  is  the  work  of  the  law.  Paul  therefore  standeth 
upon  this  word,  doing :  and  that  he  may  plainly  show  what  is 
the  confidence  of  the  law,  and  what  is  the  confidence  of  works, 
he  comparelh  the  one  with  the  other,  the  promise  with  the  law, 
and  faitii  with  works.  He  saith  that  of  the  law  there  cometh 
nothing  else  but  only  doing :  but  faith  is  a  clean  contrary  thing, 


VEU.  12.]  EPISTLE  TO  THE   GALATIANS.  355 

namely,  that  which  assenteth  to  the  promise,  and  layeth  hold 
upon  it. 

These  four  things  therefore  must  be  perfectly  distinguished. 
For  as  the  law  hath  his  proper  office,  so  hath  the  promise.  To 
the  law  pertaineth  doing,  and  to  the  promise  believing.  Where- 
fore, as  far  as  the  law  and  the  promise  are  separate  asunder,  so 
far  also  are  doing  and  believing.  By  the  which  distinction  Paul 
here  goeth  about  to  separate  charity  from  faith,  and  to  teach 
that  charity  justifieth  not,  because  the  law  worketh  or  helpeth 
nothing  to  justification.  Faith  alone  therefore  justifieth  and 
quickeneth :  and  yet  it  standeth  not  alone,  that  is  to  say,  it  is 
not  idle,  albeit  that  in  her  degree  and  office  it  standeth  alone. 
Ye  see  the  cause  then  why  Paul  here  allegeth  this  place,  namel)'-, 
that  he  may  separate  faith  and  charity  far  asunder. 

Fie  upon  the  sophisters  therefore,  with  their  cursed  gloss  and 
their  blind  distinction  of  faith  formed  and  unformed.  For  these 
new  forged  terms,  faith  formed,  faith  unformed,  faith  gotten  by 
man's  industry,  and  such  like,  are  very  monsters  devised  by  the 
devil,  to  no  other  end  but  to  deface  and  to  destroy  the  true 
Christian  doctrine  and  faith,  to  blaspheme  and  tread  Christ  under 
foot,  and  to  establish  the  righteousness  of  works.  Indeed, 
works  must  follow  faith,  but  faith  must  not  be  works,  or  works 
faith ;  but  the  bounds  and  the  kingdoms  of  the  law  or  works, 
and  of  faith,  must  be  rightly  distinguished  the  one  from  the  other. 

When  we  believe,  therefore,  we  live  only  by  faith  in  Christ, 
who  is  without  sin,  who  is  also  our  mercy-seat  and  remission  of 
sins.  Contrariwise,  when  we  observe  the  law,  we  work  indeed, 
but  we  have  no  righteousness  nor  life.  For  the  office  of  the  law 
is  not  to  justify  and  give  life,  but  to  show  forth  sin  and  to  destroy. 
Indeed  the  law  saith,  "  He  that  shall  do  those  things  shall  live 
in  them."  But  where  is  he  which  doth  the  law  :  that  is,  "which 
loveth  God  with  all  his  heart,  and  his  neighbour  as  himself?" 
Therefore  no  man  doth  the  law,  and  although  he  go  about  to 
do  it  never  so  much,  yet  in  doing  it,  he  doth  it  not ;  therefore  he 
abideth  under  the  curse.  But  faith  worketh  not,  but  believeth 
in  Christ  the  justifier.  Therefore  a  man  liveth  not  because  of 
his  doing,  but  because  of  his  believing.  But  a  faithful  man 
performeth  the  law,  and  that  which  he  doth  not,  is  forgiven  him 
through  the  remission  of  sins  for  Christ's  sake,  and  that  v/hich 
is  remaining  is  not  imputed  unto  him. 

Paul  therefore  in  this  place,  and  in  the  tenth  chapter  to  the 
Romans,  compareth  the  righteousness  of  the  law  and  of  faith 
together,  where  he  saith,  "  He  that  shall  do  those  things  shall 
live  in  them."  As  though  he  would  say,  It  were  indeed  a  goodly 
matter  if  we  could  accomplish  the  law ;  but  because  no  man 
doth  it,  we  must  fly  unto  Christ,  "  who  is  the  end  of  the  law 
to  righteousness  to  every  one  that  believeth.      He  was  made 


tSa  COMMENTARY  ON   ST.    PAULAS  [cHAP.  III. 

under  the  law,  that  he  might  redeem  us  that  were  under  the 
law."  Rom.  x.  4.  Gal.  iv.  4.  BeUeving  in  him  we  receive  the 
Holy  Ghost,  and  we  begin  to  do  the  law :  and  that  which  we 
do  not,  is  not  imputed  unto  us  because  of  our  faith  in  Christ. 
But  in  the  life  to  come  we  shall  no  more  have  need  of  faith. 
1  Cor.  xiii.  12.  For  then  we  shall  not  see  darkly  through  a 
glass,  (as  we  now  do,)  but  we  shall  see  face  to  face  ;  that  is  to 
say,  there  shall  be  a  most  glorious  brightness  of  the  eternal 
majesty,  in  which  we  shall  see  God  even  as  he  is.  There  shall 
be  a  true  and  perfect  knowledge  and  love  of  God,  a  perfect  light 
of  reason  and  a  good  will :  not  such  a  moral  and  philosophical 
will  as  the  popish  schoolmen  dream  of,  but  a  heavenly,  divine, 
and  eternal  will.  Here  in  the  mean  time,  inspirited  by  faith,  we 
look  for  the  hope  of  righteousness.  Contrariwise,  they  that  seek 
forgiveness  of  sins  by  the  law  and  not  by  Christ,  do  never  per- 
form the  law,  but  abide  under  the  curse. 

Paul  therefore  calleth  them  only  righteous,  which  are  justified 
through  the  promise,  or  through  faith  in  the  promise  without 
the  law.  Wherefore,  they  that  are  of  the  works  of  the  law,  and 
will  seem  to  do  the  law,  do  it  not.  For  the  apostle  generally 
concludeth,  that  all  they  which  are  of  the  works  of  the  law,  are 
under  the  curse:  under  the  which  they  should  not  be,  if  they 
fulfilled  the  law.  Indeed  it  is  true,  that  a  man  doing  the  works 
of  the  law  shall  live  in  them,  that  is,  shall  be  blessed  :  but  such 
a  one  cannot  be  found.  Now,  seeing  there  is  a  double  use  of 
the  law,  the  one  politic,  and  the  other  spiritual,  he  that  will  under- 
stand this  sentence  civilly,  may  do  it  after  this  sort:  "He  that 
shall  do  these  things  shall  hve  in  them:"  that  is,  if  a  man  obey 
the  magistrate  outwardly,  and  in  the  politic  government,  he  shall 
avoid  punishment  and  death:  for  then  the  civil  magistrate  hath 
no  power  over  him.  This  is  the  politic  use  of  the  law,  which 
serveth  to  bridle  those  that  are  rude  and  untractable.  But  Paul 
here  speaketh  not  of  this  use,  but  entreateth  of  this  place  like  a 
divine :  therefore  there  is  a  condition  necessarily  included.  As 
if  he  said,  if  men  could  keep  the  law,  they  should  be  happy. 
But  where  are  they?  They  are  not  therefore  doers  of  the  law, 
except  they  be  justified  before  and  without  the  law,  through 
faith. 

Wherefore,  when  Paul  curseth  and  condemneth  those  which 
are  of  the  works  of  the  law,  he  speaketh  not  of  such  as  are  justi- 
fied through  faith,  but  of  such  as  go  about  to  be  justified  by 
works,  without  faith  in  Christ.  This  I  say,  lest  any  man  should 
follow  the  fond  imagination  of  Jerome,  who  being  deceived  by 
Origen,  understood  nothing  at  all  in  Paul,  but  took  him  as  a 
mere  civil  lawyer.  Hereupon  he  reasoneth  after  this  manner: 
the  holy  patriarch,  prophets,  and  kings,  were  circumcised  and 
offered  sacrifice ;  therefore  they  observed  the  law.     But  it  were 


VER.  13.]  EPISTLE   TO  THE   GALA.TIANS.  357 

a  wicked  thing  to  say,  that  they  are  under  the  curse ;  therefore, 
all  they  that  are  of  the  works  of  the  law  are  not  under  the  curse. 
Thus  he  setteth  himself  against  Paul  without  all  judgment, 
making  no  difference  between  the  true  doers  of  the  law  justified 
by  faith,  and  those  workers  which  seek  to  be  justified  by  the 
law,  without  faith. 

But  Paul  speaketh  here  nothing  against  those  that  are  justified 
by  faith,  and  are  true  doers  of  the  law  indeed,  for  they  are  not 
of  the  works  of  the  law;  but  against  those  which  not  only  do  not 
keep  the  law,  but  also  sin  against  the  same.  For  the  law  com- 
mandeth  that  we  should  fear,  love,  and  worship  God  with  a  true 
faith.  This  they  do  not,  but  choose  out  new  kinds  of  worship 
and  works,  which  were  never  commanded  of  God,  by  the  which 
God  is  not  pacified,  but  more  provoked  to  anger,  according  to 
that  saying:  "They  worship  me  in  vain  with  the  commandments 
of  men."  Matt.  xv.  9.  Therefore  they  are  full  of  impiety,  rebels 
against  God,  and  idolaters,  sinning  grievously  against  the  first 
commandment  above  all  the  rest.  Moreover,  they  are  full  of 
wicked  concupiscence,  wrath,  and  other  great  passions.  Briefly, 
there  is  no  good  thing  in  them,  but  that  outwardly  they  would 
seem  to  be  righteous  and  to  accomplish  the  law. 

So  we  also  which  are  justified  by  faith,  as  were  the  patriarchs, 
prophets,  and  all  the  saints,  are  not  of  the  works  of  the  law,  as 
concerning  justification;  but  in  that  we  are  in  the  flesh,  and  have 
as  yet  the  remnants  of  sin  in  us,  we  are  under  the  law,  and  yet 
not  under  the  curse,  because  the  remnants  of  sin  are  not  imputed 
unto  us  for  Christ's  sake,  in  whom  we  believe.  For  the  flesh  is 
an  enemy  unto  God,  and  that  concupiscence  which  yet  remaineth 
in  us,  not  only  fulfilleth  not  the  law,  but  also  sinneth  against  the 
same,  rebelling  against  us  and  leading  us  captive  into  bondage. 
Rom.  vii.  Now  if  the  law  be  not  fulfilled  in  the  saints,  but  that 
many  things  are  done  in  them  contrary  to  the  law  ;  if  evil  con- 
cupiscence and  the  remnants  of  sin  are  yet  remaining  in  them, 
which  do  so  hinder  them  that  they  cannot  fear  and  love  God,  they 
cannot  call  upon  God  with  assured  trust,  they  cannot  praise  God 
and  reverence  his  word  as  they  should  do ;  much  more  is  this 
true  in  a  man  which  is  not  yet  justified  by  faith,  but  is  an  enemy 
unto  God,  and  with  all  his  heart  despiseth  and  hateth  the  word 
and  work  of  God.  Ye  see  then  that  Paul  speaketh  here  of  such 
as  will  fulfil  the  law,  and  be  justified  thereby,  although  they  have 
not  yet  received  faith,  and  not  of  the  fathers  and  saints  (as  Jerome 
imagineth)  which  are  justified  by  faith  already. 

Verse  13.  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
when  he  loas  made  a  curse  for  us.  {For  it  is  written:  Cursed 
is  every  one  that  hangeth  07i  a  tree.)    Deut.  xxi.  23. 

Here  again  Jerome,  and  the  popish  sophisters  which  follow 


S58  COMMENTARY   ON   ST.  PAUL's  [chAP.  III. 

him,  arc  much  troubled,  and  miserably  rack  this  most  comfortable 
place,  seeking,  as  they  would  seem,  with  a  godly  zeal,  to  turn 
away  this  reproach  from  Christ,  that  he  should  be  called  a  curse 
or  execration.  They  shift  off  this  sentence  after  this  manner : 
that  Paul  spake  not  here  in  good  earnest ;  and  therefore  they 
most  wickedly  affirm,  that  the  Scripture  in  Paul  agreeth  not  with 
itself.  And  this  they  prove  after  this  manner  :  the  sentence,  say 
they,  of  Moses,  which  Paul  here  allegeth,  speaketh  not  of  Christ. 
Moreover,  this  general  clause  (whosoever)  which  Paul  allegeth, 
is  not  added  in  Moses.  Again,  Paul  omitteth  this  word  (of  God) 
which  is  in  Moses.  To  conclude,  it  is  evident  enough  that  Moses 
speaketh  of  a  thief  or  a  malefactor,  which  by  his  evil  deeds  hath 
deserved  the  gallows,  as  the  Scripture  plainly  witnesseth  in  the 
twenty-first  chapter  of  Deuteronomy.  Therefore  they  ask  this 
question.  How  this  sentence  may  be  applied  to  Christ,  that  he  is 
accursed  of  God,  and  hanged  upon  a  tree,  seeing  that  he  is  no 
malefactor  or  thief,  but  righteous  and  holy?  This  may  perad- 
venture  move  the  simple  and  ignorant,  thinking  that  the  sophis- 
ters  do  speak  it,  not  only  wittily,  but  also  very  godly,  and  thereby 
do  defend  the  honour  and  glory  of  Christ,  and  give  warning  to 
all  Christians  to  beware  that  they  think  not  so  wickedly  of  Christ, 
that  he  should  be  made  a  curse,  &c.  Let  us  see  therefore  what 
the  meaning  and  purpose  of  Paul  is. 

But  here  again  we  must  make  a  distinction,  as  the  words  of 
Paul  do  plainly  show.  For  he  saith  not,  that  Christ  was  made 
a  curse  for  himself,  but  for  us.  Therefore  all  the  weight  of  the 
matter  standeth  in  this  word,  "for  us."  For  Christ  is  innocent 
as  concerning  his  own  person,  and  therefore  he  ought  not  to 
have  been  hanged  upon  a  tree :  but  because,  according  to  the 
law  of  Moses,  every  thief  and  malefactor  ought  to  be  hanged, 
therefore  Christ  also,  according  to  the  law,  ought  to  be  hanged, 
for  he  sustained  the  person  of  a  sinner  and  of  a  thief,  not  of  one, 
but  of  all  sinners  and  thieves.  For  we  are  sinners  and  thieves, 
and  therefore  guilty  of  death  and  everlasting  damnation.  But 
Christ  took  all  our  sins  upon  him,  and  for  them  died  upon  the 
cross ;  therefore  it  behoveth  that  he  should  become  a  transgressor, 
and  (as  Isaiah  the  prophet  saith,  chap,  liii.)  "  to  be  reckoned  and 
accounted  among  transgressors  and  trespassers." 

And  this,  no  doubt,  all  the  prophets  did  foresee  in  spirit,  that 
Christ  should  become  the  greatest  transgressor,  murderer,  adul- 
terer, thief,  rebel,  and  blasphemer,  that  ever  was  or  could  be  in 
the.  world.  For  he  being  made  a  sacrifice  for  the  sins  of  the 
whole  world,  is  not  now  an  innocent  person  and  without  sins,  is 
not  now  the  Son  of  God  born  of  the  Virgin  Mary  ;  but  a  sinner, 
which  hath  and  carricth  the  sin  of  Paul,  who  was  a  blasphemer, 
an  oppressor,  and  a  persecutor  ;  of  Peter,  which  denied  Christ ; 
of  David  which  was  an  adulterer,  a  murderer,  and  caused  the 


VER.  13.]  EPISTLE   TO   THE   GALATIANS.  359 

Gentiles  to  blaspheme  the  name  of  the  Lord ;  and,  in  short,  he 
is  the  person  who  hath  taken  upon  himself  and  bearelh  in  his  own 
body,  all  the  sins  of  all  men  in  the  whole  world,  who  ever  have 
lived,  are  now  living,  or  who  shall  hereafter  life  ;*  not  that  he 
himself  committed  them,  but  for  that  he  received  them,  being 
committed  or  done  of  us,  and  laid  them  upon  his  own  body,  that 
he  might  make  satisfaction  for  them  with  his  own  blood.  Isaiah 
liii.  5.  Matt.  viii.  17.  Therefore  this  general  sentence  of  Moses 
comprehendeth  him  also,  (albeit  in  his  own  person  he  was  inno- 
cent,) because  it  found  him  amongst  sinners  and  transgressors : 
like  as  the  magistrate  taketh  him  for  a  thief,  and  punishelh  him 
whom  he  iindeth  among  other  thieves  and  transgressors,  though 
he  never  committed  any  thing  worthy  of  death.  Now,  Christ 
was  not  only  found  amongst  sinners,  but  of  his  own  accord, 
and  by  the  will  of  his  Father,  he  would  also  be  a  companion  of 
sinners,  taking  upon  him  the  flesh  and  blood  of  those  which  were 
sinners,  thieves,  and  plunged  into  all  kinds  of  sin.  When  the  law, 
therefore,  found  him  among  thieves,  it  condemned  and  killed  him 
as  a  thief. 

The  popish  sophisters  do  spoil  us  of  this  knowledge  of  Christ 
and  most  heavenly  comfort,  (namely,  that  Christ  was  made  a 
curse,  that  he  might  deliver  us  from  the  curse  of  the  law,)  when 
they  separate  him  from  sins  and  sinners,  and  only  set  him  out 
unto  us  as  an  example  to  be  followed.  By  this  means  they  make 
Christ  not  only  unprofitable  unto  us,  but  also  a  judge  and  a 
tyrant,  which  is  angry  with  our  sins,  and  condemneth  sinners. 
But  we  must  as  well  wrap  Christ,  and  know  him  to  be  wrapped 
in  our  sins,  in  our  malediction,  in  our  death,  and  in  all  our  evils, 
as  he  is  wrapped  in  our  flesh  and  in  our  blood. 

But  some  man  will  say,  it  is  very  absurd  and  slanderous  to 
call  the  Son  of  God  a  cursed  sinner.  I  answer,  if  thou  wilt  deny 
him  to  be  a  sinner  and  to  be  accurs-ed,  deny  also  that  he  was 
crucified  and  dead.  For  it  is  no  less  absurd  to  say,  that  .the  Son 
of  God,  (as  our  faith  confesseth  and  believeth,)  was  crucified  and 
sufl'ered  the  pains  of  sin  and  death,  than  to  say  that  he  is  a  sin- 
ner and  accursed.  But  if  it  be  not  absurd  to  confess  and  believe 
that  Christ  was  crucified  between  two  thieves,  then  it  is  not  ab- 
surd to  say  also  that  he  was  accursed,  and  of  all  sinners  the 
greatest.  These  words  of  Paul  are  not  spoken  in  vain  •  "  Christ 
was  made  a  curse  for  us:  God  made  Christ  which  Knew  no  sin, 
to  become  sin  for  us,  that  we  in  him  might  be  made  the  right- 
eousness of  God."     2  Cor.  V.  21. 

After  the  same  manner  John  the  Baptist  calleth  him,  "The 
Lamb  of  God,  which  taketh  away  the  sins  of  the  world."    John 

*  See  Walch's  ed  of  Luther  on  the  Galatians,  p.  276  :  "  In  summa,  er  ist  die  person, 
die  an  ihreiii  Leibe  traegt,  und  auf  sich  geladen  liat  alle  Siinden  aller  Menschen,  in  der 
ganzen  Welt,  die  da  gewest,  noch  sind,  und  seyn  werden." 


360  COMMENTARY  ON   ST.   PAUL's  [cHAP.  III. 

i.  29.  He  verily  is  innocent,  because  he  is  the  unspotted  and 
undefiled  Lamb  of  God.  But  because  hebeareth  the  sins  of  the 
world,  his  innocency  is  burdened  with  the  sins  and  guih  of  the 
whole  world.  Whatsoever  sins  I,  thou,  and  we  all  have  done, 
or  shall  do  hereafter,  they  are  Christ's  own  sins,  as  verily  as  if 
he  himself  had  done  them.  To  be  brief,  our  sin  must  needs  be- 
come Christ's  own  sin,  or  else  we  shall  perish  forever.  This  true 
knowledge  of  Christ,  which  Paul  and  the  prophets  have  most 
plainly  delivered  unto  us,  the  wicked  sophisters  have  darkened 
and  defaced. 

Isaiah  speaketh  thus  of  Christ :  "  God,"  saith  he,  "  laid  the 
iniquity  of  us  all  upon  him."  Isa.  liii.  We  must  not  make 
these  words  less  than  they  are,  but  leave  them  in  their  own 
proper  signification.  For  God  dallieth  not  in  the  words  of  the 
prophet,  but  speaketh  earnestly,  and  of  great  love  ;  to  wit,  that 
Christ  this  Lamb  of  God  should  bear  the  sins  of  us  all.  But 
what  is  it  to  bear  ?  The  sophisters  answer,  to  be  punished. 
Very  well :  but  wherefore  is  Christ  punished  ?  Is  it  not  because 
he  hath  sin  and  beareth  sin  ?  Now  that  Christ  hath  sin,  the 
Holy  Ghost  witnesseth  in  the  fortieth  psalm,  "  My  sins  have 
taken  such  hold  of  me,  that  I  am  not  able  to  look  up,  yea,  they 
are  more  in  number  than  the  hairs  of  my  head."  In  this  psalm, 
and  certain  others,  the  Holy  Ghost  speaketh  in  the  person  of 
Christ,  and  in  plain  words  witnesseth  that  he  had  sins.  For  this 
testimony  is  not  the  voice  of  an  innocent,  but  of  a  suffering  Christ, 
which  took  upon  him  to  bear  the  person  of  all  sinners,  and  there- 
fore was  made  guilty  of  the  sins  of  the  whole  world. 

Wherefore  Christ  was  not  only  crucified  and  died,  but  sin  alsn 
(through  the  love  of  the  Divine  Majesty)  was  laid  upon  him 
When  sin  was  laid  upon  him,  then  cometh  the  law,  and  saith 
"Every  sinner  must  die."  Therefore,  0  Christ,  if  thou  wilr 
answer,  become  guilty,  and  suffer  punishment  for  sinners,  thou 
must  also  bear  sin  and  malediction.  Paul  therefore  doth  very 
well  allege  this  general  sentence  out  of  Moses  as  concerning 
Christ:  "Every  one  that  hangeth  upon  the  tree  is  the  accursed 
of  God ."  but  Christ  hath  hanged  upon  the  tree,  therefore  Christ 
is  the  accursed  of  God. 

And  this  is  a  singular  consolation  for  all  Christians,  so  to 
clothe  Christ  with  our  sins,  and  to  wrap  him  in  my  sins,  thy 
sins,  and  the  sins  of  the  whole  world,  and  so  to  behold  him  bear- 
ing all  our  iniquities.  For  the  beholding  of  him  after  this  man- 
ner, shall  easily  vanquish  all  the  fantastical  opinions  of  the  Papists, 
concerning  the  justification  of  works.  For  they  do  imagine  (as 
I  have  said)  a  certain  faith  formed  and  adorned  with  charity.  By 
this  (they  say)  sins  are  taken  away,  and  men  are  justified  before 
God,  And  what  is  this  else,  (I  pray  you,)  but  to  unwrap  Christ, 
and  to  strip  him  quite  out  of  our  sins,  to  make  him  innocent,  and 


VER.  13.]  EPISTLE   TO  THE   GALATIANS.  361 

to  charge  and  overwhelm  ourselves  with  our  own  sins,  and  to 
look  upon  them,  not  in  Christ,  but  in  ourselves  ?  yea,  what  is  this 
else  but  to  take  Christ  clean  away,  and  to  make  him  utterly  un- 
profitable unto  us  ?  For  if  it  be  so  that  we  put  away  sin  by  the 
works  of  the  law  and  charity,  then  Christ  taketh  them  not  away. 
For  if  he  be  the  Lamb  of  God  ordained  from  everlasting  to  take 
away  the  sins  of  the  world ;  and  moreover,  if  he  be  so  wrapped 
in  our  sins  that  he  became  accursed  for  us,  it  must  needs  fol- 
low that  we  cannot  be  justified  by  works.  For  God  hath  laid 
our  sins,  not  upon  us,  but  upon  his  Son  Christ,  that  he,  bearing 
the  punishment  thereof,  might  be  our  peace :  and  that,  by  his 
stripes,  we  might  be  healed.  Isa.  liii.  5.  Therefore,  they  cannot 
be  taken  away  by  us.  To  this  all  the  Scripture  beareth  witness; 
and  we  also  do  confess  the  same  in  the  articles  of  the  Christian 
belief,  when  we  say  :  "  I  believe  in  Jesus  Christ,  the  Son  of  God, 
which  suffered,  was  crucified,  and  died  for  us." 

Hereby  it  appeareth  that  the  doctrine  of  the  gospel  (which  of 
all  other  is  most  sweet  and  full  of  singular  consolation)  speaketh 
nothing  of  our  works,  or  of  the  works  of  the  law,  but  of  the 
inestimable  mercy  and  love  of  God  towards  most  wretched  and 
miserable  sinners :  to  wit,  that  our  most  merciful  Father,  seeing 
us  to  be  oppressed  and  overwhelmed  with  the  curse  of  the  law, 
and  so  to  be  holden  under  the  same,  that  we  could  never  be 
delivered  from  it  by  our  own  power,  sent  his  only  Son  into  the 
world,  and  laid  upon  him  all  the  sins  of  all  men,  saying,  Be  thou 
Peter,  that  denier ;  Paul,  that  persecutor,  blasphemer,  and  cruel 
oppressor ;  David,  that  adulterer ;  that  sinner  which  did  eat  the 
apple  in  paradise ;  that  thief  which  hanged  upon  the  cross,  and 
briefly,  be  thou  the  person  which  hath  committed  the  sins  of  all 
men :  see,  therefore,  that  thou  pay  and  satisfy  for  them.  Here 
now  Cometh  the  law  and  saith  :  I  find  him  a  sinner,  and  that  such 
a  one  as  hath  taken  upon  him  the  sins  of  all  men,  and  I  see  no 
sins  else  but  in  him  :  therefore,  let  him  die  upon  the  cross ;  and 
so  he  setteth  upon  him,  and  killeth  him.  By  this  means  the 
whole  world  is  purged  and  cleansed  from  all  sins,  and  so  deli- 
vered from  death  and  all  evils.  Now  sin  being  vanquished  and 
death  abolished  by  this  one  man,  God  would  see  nothing  else  in 
the  whole  world,  if  it  did  believe,  but  a  mere  cleansing  and  right- 
eousness. And  if  any  remnants  of  sin  should  remain,  yet  for 
the  great  glory  that  is  in  Christ,  God  would  wink  at  them,  and 
would  not  see  them. 

Thus  we  must  magnify  the  article  of  Christian  righteousness 
against  the  righteousness  of  the  law  and  works,  albeit  no 
eloquence  is  able  sufficiently  to  set  forth  the  inestimable  great- 
ness thereof.  Wherefore,  the  argument  that  Paul  handleth  in 
this  place,  of  all  other  is  most  mighty  against  all  the  righteous- 
ness of  the  law.  For  it  containeth  this  invincible  opposition- 
46  2  H 


3t)2  COMMENTARY  ON  ST.  PAUL's  [chAP.  lir. 

that  is,  if  the  sins  of  the  whole  world  be  in  that  one  man  Jesus 
Christ,  then  are  they  not  in  the  world;  hut  if  they  be  not  in  him, 
then  are  they  yet  in  the  world.  Also,  if  Christ  be  made  guilty 
of  all  the  sins  which  we  all  have  committed,  then  are  we  deli- 
vered from  all  sins,  but  not  by  ourselves,  nor  by  our  own  works 
or  merits,  but  by  him.  But  if  he  be  innocent  and  bear  not  our 
sins,  then  do  we  bear  them,  and  in  them  we  shall  die  and  be 
damned.  "  But  thanks  be  to  God  who  hath  given  us  the  victory 
by  our  Lord  Jesus  Christ.   Amen."     1  Cor.  xv.  57. 

But  now  let  us  see  by  what  means  these  two  things,  so  con- 
trary and  so  repugnant,  may  be  reconciled  in  this  one  person 
Christ.  Not  only  my  sins  and  thine,  but  also  the  sins  of  the 
whole  world,  either  past,  present,  or  to  come,  take  hold  upon 
him,  go  about  to  condemn  him,  and  do  indeed  condemn  him. 
But  because  in  the  selfsame  person,  which  is  the  highest,  the 
greatest,  and  the  only  sinner,  there  is  also  an  everlasting  and  in- 
vincible righteousness:  therefore,  these  two  do  encounter  together, 
the  highest,  the  greatest,  and  the  only  sin,  and  the  highest,  the 
greatest,  and  the  only  righteousness.  Here  one  of  them  must 
needs  be  overcome  and  give  place  to  the  other,  seeing  they  fight 
together  with  so  great  force  and  power.  The  sin,  therefore,  of 
the  whole  world  cometh  upon  righteousness  with  all  might  and 
main.  In  this  combat,  what  is  done  ?  Righteousness  is  ever- 
lasting, immortal  and  invincible.  Sin  also  is  a  most  mighty  and 
cruel  tyrant,  ruling  and  reigning  over  the  whole  world,  subduing 
and  bringing  all  men  into  bondage.  To  conclude,  sin  is  a  mighty 
and  a  strong  god,  which  devoureth  all  mankind,  learned,  un- 
learned, holy,  mighty,  and  wise  men.  This  tyrant,  I  say,  flieth 
upon  Christ,  and  will  needs  swallow  him  up,  as  he  doth  all 
other.  But  he  seeth  not  that  he  is  a  person  of  invincible  and 
everlasting  righteousness.  Therefore,  in  this  combat,  sin  must 
needs  be  vanquished  and  killed,  and  righteousness  nuist  over- 
come, live,  and  reign.  So  in  Christ  all  sin  is  vanquished,  killed, 
and  buried,  and  righteousness  remaineth  a  conqueror  and 
reigneth  forever. 

In  like  manner  death,  which  is  an  omnipotent  queen  and 
empress  of  the  whole  world,  killing  kings,  princes,  and  generally 
all  men,  doth  mightily  encounter  with  life,  thinking  utterly  U; 
overcome  it  and  to  swallow  it  up  :  and  that  which  it  goeth  about, 
it  bringeth  to  pass  indeed.  But  because  life  was  immortal,  there- 
fore when  it  was  overcome,  yet  did  it  overcome  and  get  the 
victory,  vanquishing  and  killing  death.  Death  therefore  through 
Christ  is  vanquished  and  abolished  throughout  the  whole  world, 
so  that  now  it  is  but  a  painted  death,  which,  losing  his  sting,  can 
no  more  hurt  those  tliat  believe  in  Christ,  who  is  become  the 
death  of  death,  as  Hosea  the  prophet  saith :  "0  death,  I  will  be 
thy  death."  Hos.  xiii.  14. 


VER.  13.]  EPISTLE   TO  THE   GALATIANS.  363 

So  the  curse,  which  is  the  wrath  of  God  upon  the  whole  wofld, 
hath  the  Uke  conflict  with  the  blessing  :  that  is  to  say,  with  grace 
and  the  eternal  mercy  of  God  in  Christ.  The  curse  therefore 
fighteth  against  the  blessing,  and  would  condemn  it  and  bring  it 
to  nought :  but  it  cannot  do  so.  For  the  blessing  is  divine  and 
everlasting,  and  therefore  the  curse  must  needs  give  place.  For 
if  the  blessing  in  Christ  could  be  overcome,  then  should  God 
himself  also  be  overcome.  But  this  is  impossible  :  therefore 
Christ  the  power  of  God,  righteousness,  blessing,  grace,  and  life, 
overcometh  and  destroyeth  these  monsters,  shi,  death,  and  the 
curse,  without  war  or  weapons,  in  his  own  body,  and  in  himself, 
as  Paul  delighteth  to  speak:  "Spoiling,"  said  he,  "all  principali- 
ties and  powers,  and  triumphing  over  them  in  himself,"  (Col.  ii. 
15,)  so  that  they  cannot  any  more  hurt  those  that  do  believe. 

And  this  circumstance,  "in  himself,"  maketh  that  combat 
much  more  wonderful  and  glorious.  For  it  showeth  that  it  was 
necessary  that  these  inestimable  things  should  be  accomplished 
in  that  one  only  person,  (to  wit,  that  the  curse,  sin  and  death 
should  be  destroyed,  and  the  blessing,  righteousness  and  life, 
should  succeed  in  their  place,)  and  that  so  the  whole  creature 
through  this  one  person  should  be  renewed.  Therefore,  if  thou 
look  upon  this  person  Christ,  thou  shalt  see  sin,  death,  the  wrath 
of  God,  hell,  the  devil,  and  all  evils  vanquished  and  mortified 
in  him.  Forasmuch  then  as  Christ  reigneth  by  his  grace  in 
the  hearts  of  the  faithful,  there  is  no  sin,  no  death,  no  curse  : 
but  where  Christ  is  not  known,  there  all  these  things  do  still 
remain.  Therefore  all  they  which  believe  not,  do  lack  this 
inestimable  benefit  and  glorious  victory.  "  For  this  (as  St.  John 
saith)  is  our  victory  that  overcometh  the  world,  even  our  faith." 
1  John  V.  4. 

This  is  the  principal  article  of  all  Christian  doctrine,  which 
the  popish  schoolmen  have  altogether  darkened.  And  here  ye 
see  how  necessary  a  thing  it  is  to  believe  and  to  confess  the 
article  of  the  divinity  of  Christ,  which,  when  Arius  denied,  he 
must  needs  also  deny  the  article  of  our  redemption.  For  to 
overcome  the  sin  of  the  world,  death,  the  curse,  and  the  wrath 
of  God  in  himself,  is  not  the  work  of  any  creature,  but  of  the 
divine  power.  Therefore  he  which  in  himself  should  overcome 
these,  must  needs  be  truly  and  naturally  God.  For  against  this 
mighty  power  of  sin,  death,  and  the  curse,  (which  of  itself 
reigneth  throughout  the  world,  and  in  the  whole  creature,)  it 
was  necessary  to  set  a  more  high  and  mighty  power.  But  be- 
sides the  sovereign  and  divine  power,  no  such  power  can  be 
found.  Wherefore,  to  abolish  sin,  to  destroy  death,  to  take  away 
the  curse  in  himself;  and  again,  to  give  righteousness,  to  bring 
life  to  light,  and  to  give  the  blessing,  are  the  works  of  the  divine 
power  only  and  alone.     Now,  because  the  Scripture  doth  attri- 


364  COMMENTARY  ON  ST.  PAUL's  [cAp."'^. 

bute  all  Ihese  to  Christ,  therefore  he  in  himself  is  life,  righteous- 
ness, and  blessing,  which  is  naturally  and  substantially  God. 
Wherefore  they  that  deny  the  divinity  of  Christ,  do  lose  all 
Christianity,  and  become  altogether  Gentiles  and  Turks.  We 
must  learn  therefore  diligently  the  article  of  justification,  as  I 
often  admonish  you.  For  all  the  other  articles  of  our  faith  are 
comprehended  in  it :  and  if  that  remain  sound,  then  are  all  the 
rest  sound.  Wherefore,  when  we  teach  that  men  are  justified 
by  Christ,  that  Christ  is  the  conqueror  of  sin,  death,  and  the 
everlasting  curse,  we  witness  therewithal  that  he  is  naturally 
and  substantially  God. 

Hereby  we  may  plainly  see  how  horrible  the  wickedness  and 
blindness  of  the  papists  was,  which  taught  that  these  cruel  and 
mighty  tyrants,  sin,  death,  and  the  curse  (which  swallow  up  all 
mankind)  must  be  vanquished,  not  by  the  righteousness  of  the 
law  of  God,  (which,  although  it  be  just,  good,  and  holy,  can  do 
nothing  but  bring  men  under  the  curse  :)  but  by  the  righteous- 
ness of  man's  own  works,  as  by  fasting,  pilgrimages,  masses, 
vows,  and  such  other  like  paltry.  But,  I  pray  you,  was  there 
ever  any  found,  that,  being  furnished  with  this  armour,  overcame 
sin,  death,  and  the  devil?  Paul,  in  the  sixth  chapter  to  the 
Ephesians,  13,  14,  &c.  describeth  a  far  other  manner  of  armour, 
which  we  must  use  against  these  most  cruel  and  raging  beasts. 
Therefore,  in  that  these  blind  buzzards,  and  leaders  of  the  blind, 
have  set  us  naked  and  without  armour  before  these  invincible 
and  most  mighty  tyrants,  they  have  not  only  delivered  us  unto 
them  to  be  devoured,  but  also  have  made  us  ten  times  greater 
and  more  wicked  sinners  than  either  thieves,  whores,  or  mur- 
derers. For  it  belongeth  only  to  the  divine  power  to  destroy 
sin  and  to  abolish  death,  to  create  righteousness  and  to  give  life. 
They  have  attributed  this  divine  power  to  om-  own  works,  saying, 
if  thou  do  this  work  or  that,  thou  shalt  overcome  sin,  death,  and 
the  wrath  of  God :  and  by  this  means  they  set  us  in  God's  place, 
making  us  in  very  deed  naturally,  if  I  may  so  say,  God  himself. 
And  herein  the  Papists,  under  the  name  of  Christ,  have  showed 
themselves  to  be  seven-fold  more  wicked  idolaters  than  ever 
were  the  Gentiles.  2  Pet.  ii.  22.  For  it  happeneth  to  them,  as  it 
doth  to  the  sow,  which  after  she  is  washed,  wuUoweth*  herself 
again  in  the  mire.  And  as  Christ  saith,  "  after  they  are  fallen 
away  from  faith,  an  evil  spirit  entereth  again  into  the  house,  out 
of  the  which  he  was  driven,  and  taketh  unto  him  seven  worse 
spirits  than  himself,  and  there  dwelleth :  and  then  the  latter  end 
of  that  man  is  worse  than  the  beginning."  Luke  xi.  26. 

Let  us  therefore  receive  this  most  sweet  doctrine  and  full  of 
comfort,  with  thanksgiving,  and  with  an  assured  faith,  which 
teacheth  that  Christ  being  made  a  curse  for  us,  (that  is,  a  sinner 
subject  to  the  wrath  of  God,)  did  put  upon  him  our  person,  and 


VER.  13.]  EPISTLE   TO   THE   GALATIANS.  365 

laid  our  sins  upon  his  own  shoulders,  saying,  I  have  committed 
the  sins  which  all  men  have  committed.  Therefore  he  was  made 
a  curse  indeed  according  to  the  law,  not  for  himself,  but,  as  Paul 
saith,  for  us.  For  unless  he  had  taken  upon  himself  my  sins  and 
thine,  and  the  sins  of  the  whole  world,  the  law  had  had  no  right 
over  him,  which  condemneth  none  but  sinners  only,  and  holdeth 
them  under  the  curse.  Wherefore  he  could  neither  have  been 
made  a  curse  nor  die,  since  the  only  cause  of  the  curse  and  of 
death  is  sin,  from  the  which  he  was  free.  'But  because  he  had 
taken  upon  him  our  sins,  not  by  constraint,  but  of  his  own  good 
will,  it  behoved  him  to  bear  the  punishment  and  wrath  of  God : 
not  for  his  own  person,  (which  was  just  and  invincible,  and  there- 
fore could  be  found  in  nowise  guilty,)  but  for  our  person. 

So  making  a  happy  change  with  us,  he  took  upon  him  our  sin- 
ful person,  and  gave  unto  us  his  innocent  and  victorious  person  : 
wherewith  we  being  now  clothed,  are  freed  from  the  curse  of 
the  law.  For  Christ  was  willingly  made  a  curse  for  us,  saying, 
as  touching  my  own  person,  I  am  blessed,  and  need  nothing. 
But  I  will  abase  myself,  and  will  put  upon  me  your  person, 
(Phil.  ii.  7,)  that  is  to  say  your  human  nature,  and  I  will  walk  in 
the  same  among  you,  and  will  suffer  death,  to  deliver  you  from 
death.  Now,  he  thus  bearing  the  sin  of  the  whole  world  in  our 
person,  was  taken,  suffered,  was  crucified  and  put  to  death,  and 
became  a  curse  for  us.  But  because  he  was  a  person  divine  and 
everlasting,  it  was  impossible  that  death  should  hold  him. 
Wherefore  he  rose  again  the  third  day  from  death,  and  now 
iiveth  for  ever :  and  there  is  neither  sin  nor  death  found  in  him 
any  more,  but  mere  righteousness,  life,  and  everlasting  blessed- 
ness. 

This  image  and  this  mirror  we  must  have  continually  before 
us,  and  behold  the  same  with  a  steadfast  eye  of  faith.  He  that 
doth  so,  hath  this  innocency  and  victory  of  Christ,  although  he 
be  never  so  great  a  sinner.  By  faith  only  therefore  we  are  made 
righteous,  for  faith  layeth  hold  upon  this  innocency  and  this  vic- 
tory of  Christ.  Look  then  how  much  thou  believest  this,  so 
much  thou  dost  enjoy  it.  If  thou  believe  sin,  death,  and  the 
curse  to  be  abolished,  they  are  abolished.  For  Christ  hath  over- 
come and  taken  away  these  m  himself,  and  will  have  us  to  be- 
lieve, that  like  as  in  his  own  person  there  is  no  sin  nor  death, 
even  so  there  is  none  in  ours,  seeing  he  hath  performed  and  ac- 
complished all  things  for  us. 

Wherefore,  if  sin  vex  thee,  and  death  terrify  thee,  think  that  it 
is,  (as  it  is  indeed,)  but  an  imagination,  and  a  false  illusion  of  the 
devil.  For  in  very  deed  there  is  now  no  sin,  no  curse,  no  death,' 
no  devil,  to  hurt  us  any  more,  for  Christ  hath  vanquished  and 
abolished  all  these  things.  Therefore,  the  victory  of  Christ  is 
most  certain,  and  there  is  no  defect  in  the  thing  itself,  (since  it  is 

2  H  2 


366  COMMENTARY  ON  ST.  PAUL's  [chap.  III. 

most  true,)  but  in  our  credulity :  for  to  reason  it  is  a  hard  matter 
to  believe  these  inestimable  good  things  and^unspeakable  riches. 
Moreover,  Satan,  with  his  fiery  darts,  and  his  ministers,  with 
their  wicked  and  false  doctrine,  go  about  to  wrest  from  us  and 
utterly  to  deface  this  doctrine;  and  specially  for  this  article,  which 
we  so  diligently  teach,  we  sustain  the  hatred  and  cruel  persecu- 
tion of  Satan  and  of  the  world ;  for  Satan  feeleth  the  power  and 
fruit  of  this  article.    , 

And  that  there  is  no  more  sin,  death,  or  malediction,  since 
Christ  now  reigneth,  we  daily  confess  also  in  the  creed  of  the 
apostles,  when  we  say:  "I  believe  that  there  is  a  holy  church." 
Which  indeed  is  nothing  else  but  as  if  we  should  say:  I  believe 
that  there  is  no  sin,  no  malediction,  no  death  in  the  church  of 
God.  For  they  which  do  believe  in  Christ,  are  no  sinners,  are 
not  guilty  of  death,  but  are  holy  and  righteous,  lords  over  sin 
and  death,  and  living  forever.  But  faith  only  seeth  this  :  for  we 
say,  I  believe  that  there  is  a  holy  church.  i3at  if  thou  believe 
reason  and  thine  own  eyes,  thou  wilt  judge  clean  contrary;  for 
thou  seest  many  things  in  the  godly  which  offend  thee.  Thou 
secst  them  sometimes  to  fall  into  sin,  and  to  be  weak  in  faith ;  to 
be  subject  unto  wrath,  envy,  and  such  other  evil  affections :  there- 
fore the  church  is  not  holy.  I  deny  the  consequence.  If  I  look 
upon  mine  own  person,  or  the  person  of  my  brother,  it  shall 
never  be  holy.  But  if  I  behold  Christ,  who  hath  sanctified  and 
cleansed  his  church,  then  is  it  altogether  holy :  for  he  hath  taken 
away  the  sins  of  the  whole  world. 

Therefore,  where  sins  are  seen  and  felt,  then  are  they  indeed 
no  sins ;  for,  according  to  Paul's  divinity,  there  is  no  sin,  no 
death,  no  malediction  any  more  in  the  world,  but  in  Christ,  who 
is  the  Lamb  of  God  that  hath  taken  away  the  sins  of  the  world  : 
who  is  made  a  curse,  that  he  might  deliver  us  from  the  curse. 
Contrariwise,  according  to  philosophy  and  reason,  sin,  death,  and 
the  curse  are  nowhere  else  but  in  the  world,  in  the  flesh,  or  in 
sinners.  For  a  sophistical  divine  can  speak  no  otherwise  of  sin, 
than  doth  the  heathen  philosopher.  Like  as  the  colour,  saith  he, 
cleaveth  in  the  wall,  even  so  doth  sin  in  the  world,  in  the  flesh, 
or  in  the  conscience  :  therefore  it  is  to  be  purged  by  contrary 
operations,  to  wit,  by  charity.  But  the  true  divinity  teacheth 
that  there  is  no  sin  in  the  world  any  more:  for  Christ,  upon  whom 
the  Father  hath  cast  the  sins  of  the  whole  world,  hath  vanquished 
and  killed  the  same  in  his  own  body.  Isa.  liii.  6.  He  once 
dying  for  sin,  and  raised  up  again,  dieth  no  more.  Therefore, 
wheresoever  is  a  true  faith  in  Christ,  there  sin  is  abolished,  dead, 
and  buried.  But  where  no  faith  in  Christ  is,  there  sin  doth  still 
remain.  And  albeit  the  remnants  of  sin  be  as  yet  in  the  saints, 
oecausethey  believe  not  perfectly,  yet  are  they  dead,  in  that  they 
are  not  imputed  unto  them  because  of  their  faith  in  Christ. 


VER.  13.]  EPISTLE   TO   THE   GALA.TIANS.  367 

This  is  therefore  a  strong  and  a  mighty  argument,  which  Paul 
here  prosecuteth  against  the  righteousness  of  works.  It  is  not 
the  law  nor  works  that  do  deliver  us  from  the  everlasting  curse, 
but  Christ  alone.— See  therefore,  good  Christian  reader,  I  beseech 
thee,  that  thou  distinguish  Christ  from  the  law,  and  diUgently 
mark  how  Paul  speaketh,  and  what  he  saith.  "  All,"  saith  he, 
"  which  do  not  fulfil  the  law,  are  necessarily  under  the  curse. 
But  no  man  fulfiUeth  the  law :  therefore  all  jnen  are  under  the 
curse."  He  addeth  moreover  another  proposition  :  "  Christ  hath 
redeemed  us  from  the  curse  of  the  law,  being  made  a  curse  for 
us;  therefore  it  folio weth,  that  the  law  and  works  do  not  redeem 
us  from  the  curse,  but  bring  us  rather  under  the  curse."  Charity 
therefore,  (which,  as  the  schoolmen  say,  giveth  form  and  perfec- 
tion unto  faith,)  hath  not  only  not  redeemed  us  from  the  curse, 
but  rather  it  wrappeth  us  more  and  more  in  the  curse. 

This  text  then  is  plain,  that  all  men,  yea,  the  apostles,  prophets 
and  patriarchs  had  remained  under  the  curse,  if  Christ  had  not 
set  himself  against  sin,  death,  the  curse  of  the  law,  the  wrath  and 
judgment  of  God,  and  overcome  them  in  his  own  body:  for  no 
povver  of  flesh  and  blood  could  overcome  these  huge  and  hideous 
monsters.  But  now,  Christ  is  not  the  law,  or  the  work  of  the 
law,  but  a  divine  and  human  person,  which  took  upon  him  sin, 
the  condemnation  of  the  law  and  death,  not  for  himself,  but  for 
us :  therefore  all  the  weight  and  force  hereof  consisteth  in  this 
word,  "for  us." 

We  must  not  then  imagine  Christ  to  be  innocent,  and  as  a 
private  person,  (as  do  the  schoolmen,  and  almost  all  the  fathers 
have  done,)  which  is  holy  and  righteous  for  himself  only.  True 
it  is  indeed  that  Christ  is  a  person  most  pure  and  unspotted:  but 
thou  must  not  stay  there  :  for  thou  hast  not  yet  Christ,  although 
thou  know  him  to  be  God  and  man;  but  then  thou  hast  him 
indeed,  when  thou  believest  that  this  most  pure  and  innocent 
person  is  freely  given  unto  thee  of  the  Father,  to  be  thy  high- 
priest  and  Saviour,  yea,  rather  thy  servant,  that  he,  putting  off 
his  innocency  and  holiness,  and  taking  thy  sinful  person  upon 
him,  might  bear  thy  sin,  thy  death,  and  thy  curse,  and  might  be 
made  a  sacrifice  and  a  curse  for  thee,  that  by  this  means  he  might 
deliver  thee  from  the  curse  of  the  law. 

Ye  see  then  with  what  an  apostolic  spirit  Paul  handleth  this 
argument  of  the  blessing  of  the  curse,  whilst  he  not  only  maketh 
Christ  subject  to  the  curse,  but  saith  also  that  he  is  made  a  curse. 
So  in  2  Cor.  v.  he  calleth  him  sin,  when  he  saith:  "  he  hath  made 
him  to  be  sin  for  us,  which  knew  no  sin,  that  we  sliould  be  made 
the  righteousness  of  God  in  him."  And  although  these  sentences 
may  be  well  expounded  after  this  manner :  Christ  is  made  a  curse, 
that  is  to  say,  a  sacrifice  for  the  curse:  and  sin,' that  is,  a  sacrifice 
for  sin  :  yet  in  my  judgment  it  is  better  to  keep  the  proper  signi- 


aeS-  COMMENTARY   ON    ST.  PAUL's  [chAP.  III. 

lication  of  the  words,  because  tliere  is  a  greater  force  and  vehe- 
mency  therein.  For  when  a  sinner  cometh  to  the  knowledge  of 
himself  indeed,  he  feeleth  not  only  that  he  is  miserable,  but 
misery  itself:  not  only  that  he  is  a  sinner,  and  is  accursed,  but 
even  sin  and  malediction  itself.  For  it  is  a  terrible  thing  to  bear 
sin,  the  wrath  of  God,  malediction  and  death.  Wherefore  that 
man  which  hath  a  true  feeling  of  these  things,  (as  Christ  did 
truly  and  effectually  feel  them  for  all  mankind,)  is  made  even 
sin,  death,  malediction,  &c. 

Paul  therefore  handleth  this  place  with  a  true  apostolical  spirit. 
There  is  neither  sophister,  nor  lawyer,  nor  Jew,  nor  Anabaptist, 
nor  any  other  that  speaketh  as  he  doth.  For  who  durst  allege 
this  place  out  of  Moses :  "  accursed  is  every  one  that  hangeth  on 
a  tree,"  and  apply  it  mito  Christ?  Like  as  Paul  then  applied 
this  sentence  to  Christ,  even  so  may  we  apply  it  unto  Christ,  not 
only  that  whole  twenty-seventh  chapter  of  Deuteronomy,  but 
also  may  gather  all  the  curses  of  Moses'  law  together,  and  ex- 
pound the  same  of  Christ.  For  as  Christ  is  innocent  in  this  gene- 
ral law,  touching  his  own  person  :  so  is  he  also  in  all  the  rest. 
And  as  he  is  guilty  in  this  general  law,  in  that  he  is  made  a  curse 
for  us,  and  is  hanged  upon  the  cross  as  a  wicked  man,  a  blas- 
phemer, a  murderer,  and  a  traitor :  eveli  so  is  he  also  guilty  in 
all  others.  For  all  the  curses  of  the  law  are  heaped  together  and 
laid  upon  him,  and  therefore  he  did  bear  and  suffer  them  in  his 
own  body  for  us.  He  was  therefore  not  only  accursed,  but  also 
was  made  a  curse  for  us. 

This  is  to  interpret  the  Scriptures  truly  and  like  an  apostle. 
For  a  man  is  not  able  to  speak  after  this  manner  without  the 
Holy  Ghost :  that  is  to  say,  to  comprehend  the  whole  law  in  this 
one  saying,  "  Christ  is  made  a  curse  for  us,"  and  lay  the  same 
altogether  upon  Christ:  and  contrariwise  to  comprehend  all  the 
promises  of  the  Scriptuie,  and  say,  that  they  are  all  at  once  ful- 
filled in  Christ.  Wherefore  this  is  indeed  an  apostolic  and  invin- 
cible argument,  not  taken  out  of  one  place  of  the  law,  but  out  of 
the  whole  law :  which  Paul  also  useth  as  a  sure  ground. 

Here  we  may  see  with  what  diligence  Paul  read  the  Holy 
Scriptures,  and  how  exactly  he  weighed  every  word  of  this  place, 
"in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed."  First, 
out  of  this  word  blessing  he  gathereth  this  argument :  if  blessing 
shall  be  given  unto  all  nations,  then  are  all  nations  under  the 
curse,  yea,  the  Jews  also,  who  have  the  law.  And  he  allegeth 
a  testimony  of  the  Scripture,  whereby  he  proveth  that  all  the 
Jews  which  are  under  the  law,  are  under  the  curse ;  "cursed  is 
every  one  that  abideth  not  in  all  the  things  that  are  written  in 
this  book." 

Moreover,  he  diligently  weigheth  this  clause  :  "  all  nations." 
Out  of  the  which  he  gathereth  thus :  that  the  blessing  belongeth 


VER.  13.]  EPISTLE   TO  THE   GALATIANS.  369 

not  only  to  the  Jews,  but  also  to  all  the  nations  of  the  whole 
world.  Seeing  then  it  beloiigeth  to  all  nations,  it  is  impossible 
that  it  should  be  obtained  through  the  law  of  Moses,  forasmuch 
as  there  was  no  nation  that  had  the  law,  but  only  the  Jews.  And 
although  they  had  the  law,  yet  were  they  so  far  off  from  obtain- 
ing the  blessing  through  it,  that  the  more  they  endeavoured  to 
accomplish  it,  the  more  they  were  subject  to  the  curse  of  the  law. 
Wherefore,  there  must  needs  be  another  righteousness,  which 
must  be  far  more  excellent  than  the  righteousness  of  ihe  law, 
through  the  which,  not  only  the  Jews,  but  also  all  nations  through- 
out the  whole  world  must  obtain  the  blessing. 

Finally,  these  words,  "in  thy  seed,"  he  expoundeth  after  this 
manner :  that  a  certain  man  should  issue  out  of  the  seed  of  Abra- 
ham, that  is  to  say,  Christ,  through  whom  the  blessing  should 
come  afterwards  upon  all  nations.  Seeing,  therefore,  it  was 
Christ  that  should  bless  all  nations,  it  was  he  also  that  should 
take  away  the  curse  from  them.  But  he  could  not  take  it  away 
by  the  law,  for  by  the  law  it  is  more  and  more  increased.  What 
did  he  then  ?  He  joined  himself  to  the  company  of  the  accursed, 
taking  unto  him  their  flesh  and  blood,  and  so  set  himself  for  a 
mediator  between  God  and  men,  saying.  Although  I  be  flesh  and 
blood,  and  now  dwell  among  the  accursed,  yet  notwithstanding, 
I  am  that  blessed  one,  through  whom  all  men  must  be  blessed. 
So  in  one  person  he  joineth  God  and  man  together,  and  being 
united  unto  us  which  were  accursed,  he  was  made  a  curse  for 
us,  and  hid  his  blessing  in  our  sin,  in  our  death,  and  in  our  curse, 
which  condemned  him  and  put  him  to  death.  But  because  he 
was  the  Son  of  God,  he  could  not  be  holden  of  them,  but  over- 
came them,  led  them  captive  and  triumphed  over  them:  and 
whatsoever  did  hang  upon  the  flesh,  which  for  our  sake  he  took 
upon  him,  he  carried  it  with  him.  Wherefore,  all  they  that 
cleave  unto  this  flesh,  are  blessed  and  delivered  from  the  curse, 
that  is,  from  sin  and  everlasting  death. 

They  that  understand  not  this  benefit  of  Christ,  (wherepf  the 
gospel  especially  entreateth,)  and  know  hot  another  righteous- 
ness besides  the  righteousness  of  the  law,  when  they  hear  that 
the  works  of  the  law  are  not  necessary  to  salvation,  but  that  men 
do  obtain  the  same  by  only  hearing  and  believing  that  Christ 
the  Son  of  God  hath  taken  upon  him  our  flesh,  and  joined  him- 
self to  the  accursed,  to  the  end  that  all  nations  might  be  blessed, 
they,  I  say,  are  offended  :  for  of  all  this  they  understand  nothing, 
or  else  they  understand  it  carnally.  For  their  minds  are  occu- 
pied with  other  cogitations  and  fantastical  imaginations :  there- 
fore, these  things  seem  unto  them  strange  matters.  Yea,  even 
unto  us  which  have  received  the  first  fruits  of  the  Spirit,  it  is  im- 
possible to  understand  these  things  perfectly  ;  for  they  mightily 
fight  against  reason. 
47 


SftO  COMMENTARY  ON  ST.   PAULAS  [CHAP.  ftl. 

To  conclude,  all  evils  should  have  overwhelmed  us,  as  they 
shall  overwhelm  the  wicked  forever ;  but  Christ  being  made  for 
us  a  transgressor  of  all  laws,  guilty  of  all  our  malediction,  our 
sins,  and  all  our  evils,  cometh  between  as  a  mediator,  embracing 
us  wicked  and  damnable  sinners.  He  took  upon  him  and  bore 
all  our  evils,  which  should  have  oppressed  and  tormented  us  for- 
ever ;  and  these  cast  him  down  for  a  little  while,  and  ran  over 
his  head  like  water,  as  the  prophet  in  the  person  of  Christ  com- 
plaineth  when  he  saith  ;  "  thy  indignation  sore  presseth  me,  and 
Ihou  hast  vexed  me  with  all  thy  storms."  Again,  "  thine  indig- 
nations have  gone  over  me,  and  thy  terrors  have  troubled  me." 
By  this  means  we  being  delivered  from  these  everlasting  terrors 
and  anguish  through  Christ,  shall  enjoy  an  everlasting  and  ines- 
timable peace  and  felicity,  so  that  we  believe  this. 

These  are  the  reverend  mysteries  of  the  Scripture,  which 
Moses  also  somewhat  darkly  in  some  places  did  foreshow :  which 
also  the  prophets  and  apostles  did  know,  and  did  deliver  to  their 
posterity.  For  this  knowledge  and  benefit  of  Christ  to  come,  the 
saints  of  the  Old  Testament  rejoiced  more  than  we  now  do, 
when  he  is  so  comfortably  revealed  and  exhibited  unto  us.  In- 
deed, we  do  acknowledge  that  this  knowledge  of  Christ  and  of 
the  righteousness  of  faith,  is  an  inestimable  treasure ;  but  we 
conceive  not  thereby  such  a  full  joy  of  spirit,  as  the  prophets 
and  apostles  did.  Hereof  it  cometh,  that  they,  and  especially 
Paul,  so  plentifully  set  forth  and  so  diligently  taught  the  article 
of  justification.  For  this  is  the  proper  office  of  an  apostle,  to  set 
forth  the  glory  and  benefit  of  Christ,  and  thereby  to  raise  up  and 
comfort  troubled  and  afflicted  consciences. 

Verse  14.     That  the  blessing  of  Abraham  might  come  upon 
the  Gentiles  through  Jesus  Christ. 

Paul  hath  always  this  place  before  his  eyes :  "  in  thy  seed, 
&c."-»-For  the  blessing  promised  unto  Abraham,  could  not  come 
upon  the  Gentiles,  but  only  by  Christ,  the  seed  of  Abraham ;  and 
that  by  this  means,  that  it  behoved  him  to  be  made  a  curse,  that 
this  promise  made  unto  Abraham  :  "  in  thy  seed  shall  all  nations 
be  blessed,"  might  so  be  fulfilled.  Therefore,  by  no  other  means 
could  this  be  done  that  here  is  promised,  but  that  Jesus  Christ 
must  needs  become  a  curse,  and  join  himself  to  those  that  were 
accursed,  that  so  he  might  take  away  the  curse  from  them,  and 
through  his  blessing  might  bring  unto  them  righteousness  and 
life.  And  here  mark  (as  I  have  also  forewarned  you)  that  this 
word,  blessing,  is  not  in  vain,  as  the  Jews  dream,  who  expound 
it  to  be  but  a  salutation  by  word  of  mouth  or  by  writing.  But 
Paul  entreateth  here  of  sin  and  righteousness,  of  death  and  life 
before  God.     He  speaketh  therefore  of  inestimable  and  incom- 


VER.  14.]  EPISTLE   TO  THE   GALATIANS.  371 

prehensible  things,  when  he  saith:  "that  the  blessing  of  Abra- 
ham might  come  upon  the  Gentiles,  through  Jesus  Christ." 

Ye  see,  moreover,  what  merits  we  bring,  and  by  what  means 
we  obtain  this  blessing.  This  is  the  merit  of  congruence  and 
worthiness,  these  are  the  works  preparative,  whereby  we  obtain 
this  righteousness,  that  Christ  Jesus  was  made  a  curse  for  us. 
For  we  are  ignorant  of  God,  enemies  of  God,  dead  in  sin,  and 
accursed:  and  what  is  our  desert  then?  what  can  he  deserve 
that  is  accursed,  ignorant  of  God,  dead  in  sins,  and  subject  to  the 
wrath  and  judgment  of  God? — When  the  pope  excommuni- 
cateth  a  man,  whatsoever  he  doth  is  accounted  accursed.  How 
much  more  then  may  we  say,  that  he  is  accursed  before  God,  (as 
all  we  are  before  we  know  Christ,)  which  doth  nothing  else  but 
accursed  things  ?  Wherefore  there  is  no  other  way  to  avoid  the 
curse,  but  to  believe,  and  with  assured  confidence  to  say.  Thou 
Christ  art  my  sin  and  my  curse,  or  rather,  I  am  thy  sin,  thy 
curse,  thy  death,  thy  wrath  of  God,  thy  hell ;  and,  contrariwise, 
thou  art  my  righteousness,  my  blessing,  my  life,  my  grace  of 
God,  and  my  heaven.  For  the  text  saith  plainly,  "Christ  is 
made  a  curse  for  us."  Therefore  we  are  the  cause  that  he  was 
made  a  curse  :  nay  rather,  we  are  his  curse. 

This  is  an  excellent  place,  and  full  of  spiritual  consolation ; 
and  albeit  it  satisfy  not  the  blind  and  hard-hearted  Jews,  yet  it 
satisfieth  us  that  are  baptized,  and  have  received  this  doctrine, 
and  concludeth  most  mightily,  that  we  are  blessed  through  the 
curse,  the  sin,  and  the  death  of  Christ ;  that  is  to  say,  we  are 
justified  and  quickened  unto  life.  So  long  as  sin,  death,  and  the 
curse  do  abide  in  us,  sin  terrifieth,  death  killeth,  and  the  curse 
condemneth  us.  But  when  these  are  translated  and  laid  upon 
Christ's  back,  then  are  all  these  evils  made  his  own,  and  his 
benefits  are  rnade  ours.  Let  us  therefore  learn  in  all  temptations 
to  translate  sin,  death,  the  curse,  and  all  evils  which  oppress  us, 
from  ourselves  unto  Christ:  and  again,  from  him  unto  ourselves, 
righteousness,  mercy,  life  and  blessing.  For  he  beareth  all  our 
evils  and  our  miseries,  "  God  the  Father  cast  the  iniquities  of  us 
all,"  as  Isaiah  the  prophet  saith,  "  upon  him ;  and  he  hath  taken 
them  upon  him  willingly,  which  was  not  guilty."  But  this  he 
did,  that  he  might  fulfil  the  will  of  his  Father,  by  the  which  we 
are  sanctified  forever. 

This  is  that  infinite  and  unmeasurable  mercy  of  God,  which 
Paul  would  gladly  amphfy  with  all  eloquence  and  plenty  of 
words,  but  the  slender  capacity  of  man's  heart  cannot  compre- 
hend, and  much  less  utter  that  unsearchable  depth  and  burning 
zeal  of  God's  love  towards  us.  And  verily  the  inestimable 
greatness  of  God's  mercy  not  only  engendereth  in  us  a  hardness 
to  believe,  but  also  incredulity  itself  For  I  do  not  only  hear 
that  this  Almighty  God,  the  creator  and  maker  of  all  things,  is 


372  COMMENTARY   ON   ST.  PAUL's  [chap,  lir. 

good  and  merciful,  but  also  that  the  same  high  Sovereign  Majesty- 
was  so  careful  for  me  a  damnable  sinner,  a  child  of  wrath  and 
everlasting  death,  that  he  spared  not  his  own  dear  Son,  but  de- 
livered him  to  a  most  shameful  death,  that  he,  hanging  between 
two  thieves,  might  be  made  a  curse  and  sin  for  me,  a  cursed 
sinner,  that  I  might  be  made  blessed ;  that  is  to  say,  the  child 
and  heir  of  God.  Who  can  sufficiently  praise  and  magnify  this 
exceeding  great  goodness  of  God  ?  Not  all  the  angels  in  heaven. 
Therefore  the  doctrine  of  the  gospel  speaketh  of  far  other  mat- 
ters than  any  book  of  policy  or  philosophy,  yea,  or  the  book  of 
Moses  himself;  to  wit,  of  the  unspeakable  and  most  divine  gifts 
of  God,  which  far  pass  the  capacity  and  understanding  both  of 
men  and  angels. 

Verse  14.      That  we  might  receive  the  promise  of  the  Spirit 
through  faith. 

This  is  a  phrase  of  the  Hebrew  :  "The  promise  of  the  Spirit :'' 
that  is  to  say,  the  Spirit  promised.  Now,  the  Spirit  is  freedom 
from  the  law,  sin,  death,  the  curse,  hell,  and  from  the  wrath 
and  judgment  of  God.  Here  is  no  merit  or  worthiness  of  ours, 
but  a  free  promise  and  a  gift  given  through  the  seed  of  Abra- 
ham, that  we  may  be  free  from  all  evils,  and  obtain  all  good 
things.  And  this  liberty  and  gift  of  the  Spirit  we  receive  not 
by  any  other  merits  than  by  faith  alone.  For  that  only  taketh 
hold  of  the  promises  of  God,  as  Paul  plainly  saith  in  this  place : 
"  that  we  might  receive  the  promise  of  the  Spirit,  not  by  works, 
but  by  faith." 

This  is  indeed  a  sweet  and  a  true  apostolic  doctrine,  which 
showeth  that  those  things  are  fulfilled  for  us,  and  now  given  to 
us,  which  many  prophets  and  kings  desired  to  see  and  hear.  And 
such  like  places  as  this  one  is,  were  gathered  together  out  of 
divers  sayings  of  the  prophets,  which  foresaw  long  before,  in 
spirit,  that  all  things  should  be  changed,  repaired,  and  governed 
by  this  man  Christ.  The  Jews  therefore,  although  they  had  the 
law  of  God,  did  notwithstanding,  besides  the  law,  look  for  Christ, 
None  of  the  prophets  or  governors  of  the  people  of  God  did 
make  any  new  law,  but  Eli,  Samuel,  David,  and  all  the  other 
prophets  did  abide  under  the  law  of  Moses:  they  did  not  appoint 
any  now  tables,  or  a  new  kingdom  and  priesthood :  for  that  new 
change  of  the  kingly  priesthood  of  the  law,  and  the  worship, 
was  referred  and  kept  to  him  only,  of  whom  Moses  had  prophe- 
sied long  before:  "The  Lord  thy  God  shall  raise  up  a  prophet 
unto  thee  of  thine  own  nation  and  from  among  thy  brethren : 
him  shall  thou  hear."  As  if  he  should  say:  thou  shalt  hear  him 
only,  and  none  besides  him. 

This  the  fathers  well  understood,  for  none  could  teach  greater 
iiid  higher  points  than  Moses  himself  who  made  excellent  laws 


VER.  15.]  EPISTLE   TO  THE   GALATIANS.  373 

of  high  and  great  matters,  as  are  the  ten  commandments,  espe- 
cially the  first  commandment :  "  I  am  the  Lord  thy  God  :  thou 
shalt  have  none  other  Gods  but  me :  thou  shalt  love  the  Lord 
thy  God,  with  all  thy  heart,"  &c.  Exod.  xx.  2,  3.  This  law 
concerning  the  love  of  God,  comprehended  the  very  angels  also. 
Therefore  it  is  the  head-spring  of  all  divine  wisdom.  And  yet 
was  it  necessary,  notwithstanding,  that  another  teacher  should 
come,  that  is  to  say,  Christ,  which  should  bring  and  teach  an- 
other thing  far  passing  the  excellent  laws  :  to  wit,  grace  and 
remission  of  sins.  This  text,  therefore,  is  full  of  power ;  for  in 
this  short  sentence  :  "  That  we  might  receive  the  promise  of  the 
Spirit  by  faith :"  Paul  poureth  out  at  once  whatsoever  he  was 
able  to  say.  Therefore,  when  he  can  go  no  farther,  (for  he  could 
not  utter  any  greater  or  more  excellent  thing.)  he  breaketh  off, 
and  here  he  stayeth. 

Verse  15.  Brethren,  I  speak  according  to  man:  though  it  be 
but  a  man\^  covenant,  when  it  is  confirmed,  yet  no  man 
doth  abrogate  it,  or  addeth  any  thing,  thereto. 

After  this  principal  and  invincible  argument,  Paul  addeth 
another,  grounded  upon  the  similitude  of  a  man's  testament : 
which  seemeth  to  be  very  weak,  and  such  as  the  apostle  ought 
not  to  use  for  the  confirmation  of  a  matter  of  so  great  importance. 
For  in  high  and  weighty  matters,  we  ought  to  confirm  earthly 
things  by  divine  things,  and  not  divine  and  heavenly  things  by 
earthly  and  worldly  things.  And  indeed,  it  is  true,  that  these 
arguments  of  all  other  are  most  weak,  when  we  go  about  to 
prove  and  confirm  heavenly  i^ytters  with  earthly  and  corruptible 
things,  as  Scotus  is  wont  to  do.  A  man,  saith  he,  is  able  to  love 
God  above  all  things,  for  he  loveth  himself  above  all  things; 
therefore,  much  more  is  he  able  to  love  God  above  all  things : 
for  a  good  thing,  the  greater  it  is,  the  more  it  is  to  be  loved. 
And  hereof  he  inferreth  that  a  man  is  able,  ex  puris  natnralibus, 
that  is  to  say,  even  of  his  own  pure  natural  strength,  easily  to 
fulfil  that  high  commandment :  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,"  &c.  For,  saith  he,  a  man  is  able  to 
love  the  least  good  thing  above  all  things :  yea,  he  setteth  at 
nought  his  life  (of  all  other  things  most  dear  unto  him)  for  a  little 
vile  money ;  therefore,  he  can  much  more  do  it  for  God's  cause. 

Ye  have  oftentimes  heard  of  me,  that  civil  ordinances  are  of 
God :  for  God  hath  ordained  them,  and  allowed  them,  as  he  doth 
the  sun,  the  moon,  and  other  creatures.  Therefore,  an  argu- 
ment taken  of  the  ordinance  of  the  creatures  of  God  is  good,  so 
that  we  use  the  same  rightly.  So  the  prophets  have  very  often 
used  similitudes  and  comparisons  taken  of  creatures,  calling 
Christ  the  Son,  the  church,  the  moon,  the  preachers  and  teachers 
of  the  word,  the  stars.     Also,  there  are  many  similitudes  in  the 

2  I 


374  COMMENTARY  ON   ST.  PAUL's  [chap.  lit 

prophets,  of  trees,  thorns,  flowers,  and  fruits  of  the  earth.  The 
New  Testament  Ukewise,  is  full  of  such  similitudes.  Tlierefore, 
where  God's  ordinance  is  in  the  creature,  there  may  an  ar- 
gument be  well  borrowed  and  applied  to  divine  and  heavenly 
things. 

So  our  Saviour  Christ,  (in  Matt,  vii.)  arguing  from  earthly 
things  to  heavenly  things,  when  he  saith,  "  If  ye  then,  which 
are  evil  can  give  to  your  children  good  gifts,  how  mu«h  more 
shall  your  Father  which  is  in  heaven,  give  good  things  to  them 
that  ask  him  ?"  Likewise  Paul :  "  We  must  obey  men  ;  there- 
fore, much  more  must  we  obey  God."  Acts  v.  29.  Jeremiah 
also,  in  chap,  xxxv.,  "  The  Rechabites  obeyed  their  fathers;  how 
much  more  ought  ye  to  have  obeyed  mc?"  Now,  these  things 
are  appointed  of  God,  and  are  his  ordinances,  that  fathers  should 
give  unto  their  children,  and  that  children  should  obey  their 
parents;  therefore,  such  manner  of  arguments  are  good,  when 
they  are  grounded  upon  the  ordinance  of  God.  But  if  they  be 
taken  from  men's  corrupt  affections,  they  are  naught.  Such  is 
the  argument  of  Scotus.  I  love  the  lesser  good  thing,  therefore, 
I  love  the  greater  more.  I  deny  the  consequence.  For  my 
loving  is  not  God's  ordinance,  but  a  devilish  corruption.  In- 
deed, it  should  be  so,  that  I,  loving  myself  or  another  creature, 
should  much  more  love  God  the  Creator ;  but  it  is  not  so.  For 
the  love  wherewith  I  love  myself  is  corrupt  and  against  God. 

This  I  say,  lest  any  man  should  cavil  that  an  argument  taken 
of  corruptible  things,  and  applied  to  divine  and  spiritual  matters, 
is  nothing  worth.  For  this  argument,  as  I  have  said,  is  strong 
enough,  so  that  we  ground  the  same  upon  the  ordinance  of  God, 
as  we  see  in  this  argument  which  we  have  in  hand.  For  the  civil 
law,  which  is  an  ordinance  of  God,  saith  that  it  is  not  lawful  to 
break  or  to  change  the  testament  of  a  man.  Yea,  it  commandeth 
that  the  last  will  and  testament  of  a  man  be  straitly  kept ;  for  it 
is  one  of  the  holiest  and  most  laudable  customs  that  are  among 
men.  Now  therefore,  upon  this  custom  of  man's  testament,  Paul 
argueth  after  this  manner :  How  cometh  it  to  pass  that  man  is 
obeyed  and  not  God?  Politic  and  civil  ordinances,  as  concerning 
testaments  and  other  things,  are  diligently  kept.  There  nothing 
is  changed,  nothing  is  added  or  taken  away.  But  the  testament 
of  God  is  changed ;  that  is  to  say,  his  promise  concerning  the 
spiritual  blessing,  that  is,  concerning  heavenly  and  everlasthig 
things,  which  the  whole  world  ought  not  only  to  receive  with 
great  zeal  and  affection,  but  also  ought  most  religiously  to  reve- 
rence and  honour.  This  persuadeth  vehemently,  when  we  so 
argue  from  the  examples  and  laws  of  men.  Therefore,  he  saith, 
I  speak  after  the  manner  of  men ;  that  is  to  say,  I  bring  unto 
you  a  similitude  taken  of  the  custom  and  manner  of  men.  As 
]f  he  should  say,  the  testaments  of  men  and  such  other  cor- 


VER.  16.]  EPISTLE   TO  THE   GALATIANS.  375 

ruptible  things  are  straitly  executed,  and  that  which  the  law  com- 
maiideth  is  diligently  observed  and  kept.  For  when  a  man  maketh 
his  last  will,  bequeathing  his  lands  and  goods  to  his  heirs,  and 
thereupon  dieth,  this  last  will  is  confirmed  and  ratified  by  the 
death  of  the  testator,  so  that  nothing  may  now  be  either  added 
to  it,  or  taken  from  it,  according  to  all  law  and  equity.  Now, 
if  a  man's  will  be  kept  with  so  great  fidelity,  that  nothing  is 
added  to  it  or  taken  from  it  after  his  death,  how  much  more 
ought  the  last  will  of  God  to  be  faithfully  kept,  which  he 
promised  and  gave  unto  Abraham  and  his  seed  after  him?  For 
when  Christ  died,  then  was  it  confirmed  in  him,  and  after  his 
death  the  writing  of  his  last  testament  was  opened ;  that  is  to 
say,  "  the  promised  blessing  of  Abraham  was  preached  among 
all  nations  dispersed  throughout  the  whole  world."  This  was 
the  last  will  and  testament  of  God,  the  great  testator,  confirmed 
by  the  death  of  Christ;  therefore  no  man  ought  to  change  it,  or  add 
any  thing  to  it,  as  they  that  teach  the  law  and  man's  traditions 
do  :  for  they  say,  unless  thou  be  circumcised,  keep  the  law,  do 
many  works,  and  suffer  many  things,  thou  canst  not  be  saved.  This 
is  not  the  last  will  and  testament  of  God.  For  he  said  not  unto 
Abraham,  if  thou  do  this  or  that  thou  shalt  obtain  the  blessing ; 
or  they  that  be  circumcised  and  keep  the  law  shall  obtain  the 
same :  but  he  saith,  "  In  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed."  As  if  he  should  say,  I  of  mere  mercy  do  pro- 
mise unto  thee,  that  Christ  shall  come  of  thy  seed,  who  shall 
bring  the  blessing  upon  all  nations  oppressed  with  sin  and  death; 
that  is  to  say,  which  shall  deliver  the  nations  from  the  everlast- 
ing curse,  to  wit,  from  sin  and  death,  receiving  this  promise  by 
faith :  "  In  thy  seed,"  &c.  Wherefore,  even  as  the  false  apostles 
were  in  time  past,  so  are  all  the  Papists  and  justiciaries  at  this 
day,  perverters  and  destroyers,  not  of  man's  testament,  (because 
they  are  forbidden  by  the  law,)  but  of  God's  testament,  whom 
they  fear  nothing  at  all,  although  he  be  a  consuming  fire.  For 
such  is  the  nature  of  all  hypocrites,  that  they  will  observe  man's 
law  exactly ;  but  the  laws  of  God  they  do  despise,  and  most 
wickedly  transgress.  But  the  time  shall  come  when  they  shall 
bear  a  horrible  judgment,  and  shall  feel  what  it  is  to  contemn 
and  pervert  the  testament  of  God.  This  argument  then,  grounded 
upon  the  ordinance  of  God,  is  strong  enough. 

Verse  16.  Now  to  Jlbraham  and  his  seed  were  the  promises 
made.  He  saith  not :  ^^nd  to  the  seeds,  as  speaking  of 
many  ;  but,  and  to  thy  seed,  as  of  one,  ivhich  is  Christ. 

Here  by  a  new  name  he  calleth  the  promises  of  God  mado 
unto  Abraham,  concerning  Christ  that  should  bring  the  blessing 
upon  all  nations,  a  testament.  And  indeed  the  promise  is  no- 
thing else  but  a  testament,  not  yet  revealed,  but  sealed  up.  Now 


fW 


COMMENTARY    ON    ST.  PAUL's  [chap.  ill. 


a  testament  is  not  a  law,  but  a  donation  or  free  gift.  For  lieirs 
look  not  for  laws,  exactions,  or  any  burdens  to  be  laid  upon 
them  by  a  testament,  but  they  look  for  the  inheritance  confirmed 
thereby. 

First  of  all  therefore  he  expoundeth  the  words.  Afterwards 
he  applieth  the  similitude,  and  standeth  upon  this  word  "  seed." 
There  were  no  laws  given  unto  Abraham,  saith  he,  but  a  testa- 
ment was  made  and  delivered  unto  him  ;  that  is,  to  say,  the  pro- 
mises were  pronounced  unto  him  as  touching  the  spritual  bless- 
ing :  therefore  somewhat  was  promised  and  given  unto  him.  If 
then  the  testament  of  a  man  be  kept,  why  should  not  rather  the 
testament  of  God  be  kept?  whereof  the  testament  of  man  is  but 
a  sign.  Again,  if  we  will  keep  the  signs,  why  do  we  not  rather 
keep  the  things  which  they  signify  ? 

Now,  the  promises  are  made  unto  him,  not  in  all  the  Jews  or 
in  many  seeds  but  in  one  seed,  which  is  Christ.  The  Jews  will 
not  receive  this  interpretation  of  Paul:  for  they  say  that  the  sin- 
gular number  is  here  put  for  the  plural,  one  for  many.  But  we 
gladly  receive  this  moaning  and  interpretation  of  Paul,  who 
oftentimes  repeateth  this  word  "  seed,"  and  expoundeth  this  seed 
to  be  Christ :  and  this  he  doth  with  an  apostolic  spirit.  Let  the 
Jews  deny  it  as  much  as  they  will:  we  notwithstanding  have 
arguments  strong  enough,  which  Paul  hath  before  rehearsed, 
which  also  confirm  this  thing,  and  they  cannot  deny  them. 
Hitherto,  as  touching  the  similitude  of  God's  ordinance,  that  is 
to  say,  of  man's  testament.  Now  he  expoundeth  and  amplifieth 
the  same. 

Verse  17.  Jlnd  this  I  say,  that  the  law,  which  teas  four  hun- 
dred and  thirty  years  after,  cannot  disaniiul  the  covenant 
that  zvas  confir^ncd  before  of  God  in  respect  of  Christ,  that 
it  should  make  the  promise  of  none  effect. 

Here  the  Jews  might  object,  that  God  was  not  only  content  to 
give  promises  to  Abraham,  but  also  after  four  hundred  and  thirty 
years  he  made  the  law.  God,  therefore,  mistrusting  his  own 
promises,  as  insufficient  to  justify,  addeth  thereto  a  belter  thing: 
that  is  to  say,  the  law,  to  the  end  that  when  the  same,  as  a  bet- 
ter successor,  was  come,  not  the  itlle,  but  the  doers  of  the  law 
might  be  made  righteous  thereby.  The  law  therefore,  which 
followed  the  promise,  did  abrogate  the  promise.  Such  evasions 
and  starting-holes  the  Jews  seek  out. 

To  this  cavillation  Paul  answereth  very  well  and  to  the  pur- 
pose, and  strongly  confuteth  the  same.  The  law,  saith  he,  was 
given  four  hundred  and  thirty  years  after  this  promise  was  made : 
**'  In  thy  seed,"  &c.,  and  it  could  not  make  the  promise  void  and 
unprofitable;  for  the  promise  is  the  testament  of  God,  confirmed 
by  God  himself,  in  Christ,  so  many  years  before  the  law.     Now, 


VER.  17.]  EPISTLE   TO  THE   GALATIANS.  377 

that  which  God  once  hath  promised  and  confirmed,  he  calleth 
not  back  again,  but  it  remaineth  ratified  and  sure  forever. 

Why  then  was  the  law  added  ?  Indeed  it  was  delivered,  so 
many  ages  after,  to  the  posterity  of  Abraham,  not  to  the  end  he 
might  through  it  obtain  the  blessing,  (for  it  is  the  office  of  the 
law  to  brmg  men  under  the  curse,  and  not  to  bless :)  but  that 
there  might  be  in  the  world  a  certain  people,  which  might  have 
the  word  and  testimony  of  Christ,  out  of  the  which,  Clirist  also, 
according  to  the  flesh,  might  be  born  ;  and  that  men  being  kept 
and  shut  up  under  the  law,  might  sigh  and  groan  for  their  de- 
liverance through  the  seed  of  Abraham,  which  is  Christ,  which 
only  should  and  could  bless,  that  is  to  say,  deliver  all  nations 
from  sin  and  everlasting  death.  Moreover,  the  ceremonies  com- 
manded in  the  law,  did  foreshadow  Christ.  Wherefore  the  pro- 
mise was  not  abolished  either  by  the  law,  or  by  the  ceremonies 
of  the  law;  but  rather  by  the  same,  as  by  certain  seals,  it  was 
for  a  time  confirmed,  until  the  letters  themselves,  or  the  writing 
of  the  testament,  (to  wit,  the  promise,)  might  be  opened,  and  by 
the  preaching  of  the  gospel  might  be  spread  abroad  among  all 
nations. 

But  let  us  suffer  the  law  and  the  promise  to  encounter  together, 
and  then  shall  we  see  which  of  them  is  the  stronger ;  that  is  to 
say,  whether  the  promise  be  able  to  abolish  the  law,  or  the  law 
the  promise.  If  the  law  abolish  the  promise,  then  it  followeth, 
that  we  by  our  works  make  God  a  liar,  and  his  promise  of  none 
effect.  For  if  the  law  do  justify  us,  and  deliver  us  from  sin  and 
death,  and  consequently  our  works  and  our  own  strength  accom- 
plish the  law,  then  the  promise  made  unto  Abraham  is  utterly 
void  and  unprofitable,  and  so  consequently  God  is  a  liar  and  a 
dissembler.  For  when  he  which  promiseth,  will  not  perform  his, 
promise,  but  maketh  it  of  none  effect,  what  doth  he  else  but 
show  himself  to  be  a  liar  and  a  dissembler?  But  it  is  impossible 
that  the  law  should  make  God  a  liar,  or  that  our  works  should 
make  the  promise  void,  nay,  rather  it  must  needs  be  firm,  and 
stable  forever,  (for  God  promiseth  not  in  vain,)  although  we  are 
able  to  keep  and  fulfil  the  law.  And  let  us  admit  that  all  men 
were  as  holy  as  angels,  so  that  they  should  not  need  the  promise, 
(which  notwithstanding  is  impossible :)  yet  must  we  think  that 
the  same  promise  abideth  most  sure  and  certain,  or  else  God 
should  be  found  a  liar,  which  either  hath  promised  in  vain,  or 
else  will  not,  or  cannot  perform  his  promises.  Therefore,  like  as 
the  promise  was  before  the  law,  so  is  it  far  more  excellent  than 
the  law. 

And  God  did  excellently  well  in  that  he  gave  the  promise  so 

long  before  the  law.     Which  he  did  of  purpose  and  to  this  end, 

that  it  should  not  be  said,  that  righteousness  was  given  through 

the  law,  and  not  through  the  promise.     For  if  he  would  that  we 

48  2  I  3 


378  COMMENTARY  ON  ST.   PAUL's  [ciiap.  lir. 

should  have  been  justified  by  the  law,  then  would  he  have  given 
the  law  four  hundred  and  thirty  years  before  the  promise,  or  else 
together  with  the  promise.  But  now  at  the  first  he  speaketh  not 
a  word  as  concerning  the  law;  but  at  length,  after  four  hundred 
and  thirty  years,  he  giveth  the  law.  In  the  mean  while,  all  that 
time  he  speaketh  only  of  his  promises.  Therefore  the  blessmg 
and  free  gift  of  righteousness  came  before  the  law  through  the 
promise:  the  promise  therefore  is  far  more  excellent  than  the 
law.  And  so  the  law  doth  not  abolish  the  promise,  but  faith  in 
the  promise,  (whereby  the  believers  even  before  Christ's  lime 
were  saved,)  which  is  now  published  by  the  gospel  tliroughout 
the  whole  world,  destroyeth  the  law,  so  that  it  cannot  increase 
sin  any  more,  terrify  sinners,  or  bring  them  into  desperation, 
laying  hold  upon  the  promise  through  faith. 

And  in  this  also  lieth  a  certain  vehemency  especially  to  be 
noted,  that  he  expressly  setteth  down  the  number  of  four  hun- 
dred and  thirty  years.  As  if  he  would  say,  Consider  with  your- 
selves how  long  it  was  between  the  promise  given,  and  the  law. 
It  is  plain  that  Abraham  received  the  promise  a  long  time  before 
the  law ;  for  the  law  was  given  to  the  people  of  Israel  four  hun- 
dred and  thirty  years  after.  And  this  is  an  invincible  argument 
gathered  and  grounded  upon  a  certain  time.  And  he  speaketh 
not  here  of  the  law  in  general,  but  only  of  the  written  law.  As 
if  he  would  say:  God  could  not  then  have  regard  to  the  cere- 
monies and  works  of  the  law,  and  give  righteousness  to  the 
observers  thereof;  for  as  yet  the  law  was  not  given,  which  com- 
mandeth  ceremonies,  requireth  works,  and  promises  life  to  those 
that  observe  them,  saying.  The  man  that  shall  do  these  things, 
shall  live  in  them.  And  although  it  promise  such  things,  yet  it 
folio weth  not  therefore  that  we  obtain  these  promises:  for  it  saith 
plainly,  "  The  man  that  shall  do  these  things,"  &c.  Now,  it  is 
certain  that  no  man  can  do  them.  Moreover,  Paul  saith  that  the 
law  cannot  abolish  the  promise ;  therefore  that  promise  made 
unto  Abraham  four  hundred  and  thirty  years  before  the  law, 
remaineth  firm  and  constant.  And  that  the  matter  may  be  better 
understood,  I  will  declare  the  same  by  a  similitude.  If  a  rich 
man,  not  constrained,  but  of  his  own  good  will,  should  adopt 
one  to  be  his  son,  whom  he  knoweth  not,  and  to  whom  he  oweth 
nothing,  and  should  appoint  him  to  be  the  heir  of  all  his  lands 
and  goods,  and  certain  years  after  that  he  hath  bestowed  this 
benefit  upon  him,  he  should  lay  upon  him  a  law  to  do  this  or 
that:  he  cannot  now  say  that  he  hath  deserved  this  benefit  by 
his  own  works,  seeing  that  many  years  before,  he,  asking  nothing, 
had  received  the  same  freely  and  of  mere  favour;  so,  God  could 
not  respect  our  works  and  deserts  going  before  righteousness ; 
for  the  promise  and  the  gift  of  the  Holy  Ghost  was  four  hundred 
and  thirty  years  before  the  law. 


VER.  17.]  EPISTLE   TO   THE   GALATIANS.  379 

Hereby  it  appeareth  that  Abraham  obtained  not  righteousness 
before  God  through  the  law.  For  there  was  yet  no  law.  If 
there  were  yet  no  law,  then  was  there  neither  work  nor  merit. 
What  then  ?  Nothing  else  but  the  mere  promise.  This  promise 
Abraham  believed,  and  it  was  counted  to  him  for  righteousness. 
By  the  selfsame  means  then  that  the  father  obtained  this  promise, 
the  children  do  also  obtain  it  and  retain  it.  So  say  we  also  at 
this  day:  Our  sins  were  purged  by  the  death  of  Christ  above  a 
thousand  and  five  hundred  years  ago,  when  there  were  yet  no 
religious  orders,  no  canon  or  rule  of  penance,  no  merits  of  con- 
gruence and  worthiness.  We  cannot  now  therefore  begin  to 
abolish  the  same  by  our  own  works  and  merits. 

Thus  Paul  gathereth  arguments  of  similitudes,  of  a  certam 
time,  and  of  persons,  so  sure  and  strong  on  every  side,  that  no 
man  can  deny  them.  Let  us  therefore  arm  and  fortify  our  con- 
sciences with  such  like  arguments;  for  it  helpeth  us  exceedingly 
to  have  them  always  ready  in  temptations.  For  they  lead  us 
from  the  law  and  works,  to  the  promise  and  to  faith ;  from  wrath 
to  grace ;  from  sin  to  righteousness ;  and  from  death  to  life. 
Therefore  these  two  things,  (as  I  do  often  repeat,)  to  wit,  the 
law  and  the  promise,  must  be  diligently  distinguished.  For  in 
time,  in  place,  and  in  person,  and  generally  in  all  other  circum- 
stances they  are  separate  as  far  asunder  as  heaven  and  earth,  the 
beginning  of  the  world  and  the  latter  end.  Indeed  they  are 
near  neighbours,  for  they  are  joined  together  in  one  man,  or  in 
one  soul ;  but  in  the  outward  affection,  and  as  touching  their 
office,  they  ought  to  be  separate  far  asunder  :  so  that  the  law 
may  have  dominion  over  the  flesh,  and  the  promise  may  sweetly 
and  comfortably  reign  in  the  conscience.  When  thou  hast  thus 
appointed  unto  them  both  their  own  proper  place,  then  thou 
walkest  safely  between  them  both,  in  the  heaven  of  the  promise 
and  in  the  earth  of  the  law. 

In  spirit  thou  walkest  in  the  paradise  of  grace  and  peace;  in 
the  flesh  thou  walkest  in  the  earth  of  works  and  of  the  cross. 
And  now  the  troubles  which  the  flesh  is  compelled  to  bear  shall 
not  be  hard  unto  thee,  because  of  the  sweetness  of  the  promise, 
which  comforteth  and  rejoiceth  the  heart  exceedingly.  But 
now,  if  thou  confound  and  mingle  these  two  together,  and  place 
the  law  in  the  conscience,  and  the  promise  of  liberty  in  the  fiesh, 
then  thou  makest  a  confusion,  (such  as  was  in  popery :)  so  that 
thou  shalt  not  know  what  the  law,  what  the  promise,  what  sin, 
or  what  righteousness  is. 

Wherefore,  if  thou  wilt  rightly  divine  the  word  of  truth,  thou 
must  put  a  great  difference  between  the  promise  and  the  law,  as 
touching  the  inward  affections  and  whole  practice  of  life.  It  is 
not  for  naught  that  Paul  prosecuteth  this  argument  so  diligently; 
for  he  foresaw  in  spirit  that  this  mischief  should  creep  into  the 


380  COMMENTARY  ON   ST.   PAUL's  [chAP.  Ill 

church,  that  the  word  of  God  should  be  confounded :  that  is  to 
say,  that  the  promise  should  be  mingled  with  the  law,  and  so  the 
promise  should  be  utterly  lost.  For  when  the  promise  is  mingled 
with  the  law,  it  is  now  made  nothing  else  but  the  very  law. 
Therefore  accustom  thyself  to  separate  the  promise  and  the  law 
asunder,  even  in  respect  of  time,  and  when  the  law  cometh  and 
accuseth  thy  conscience,  thou  mayest  say.  Lady  law,  thou  comest 
not  in  season,  for  thou  comest  too  soon  ;  tarry  ye  until  four  hun- 
dred and  thirty  years  be  expired,  and  when  they  are  past,  then 
come  and  spare  not.  But  if  thou  come  then,  yet  shall  thou 
come  too  late.  For  then  hath  the  promise  prevented  thee,  four 
hundred  and  thirty  years:  to  the  which  I  assent,  and  sweetly 
repose  myself  in  the  same.  Therefore  I  have  nothing  to  do  with 
thee;  I  hear  thee  not.  For  now  I  live  with  the  believing  Abra- 
ham, or,  rather,  since  Christ  is  now  revealed  and  given  unto  me, 
I  live  in  him,  who  is  my  righteousness,  who  also  hath  abolished 
thee,  0  law.  And  thus  let  Christ  be  always  before  thine  eyes, 
as  a  certain  summary  of  all  arguments  for  the  defence  of  faith, 
against  the  righteousness  of  the  flesh,  against  the  law,  and 
against  all  works  and  merits  whatsoever. 

Hitherto  I  have  rehearsed  almost  all,  but  especially  the  prin- 
cipal arguments  which  the  apostle  Paul  handleth  in  this  epistle, 
for  the  confirmation  of  this  doctrine  of  justification.  Among 
which,  the  argument  as  touching  the  promise  made  unto  Abra- 
ham and  to  the  other  fathers,  is  the  weightiest,  and  of  greatest 
efficacy ;  which  Paul  doth  chiefly  prosecute,  both  here  and  in 
the  epistle  to  the  Romans ;  the  words  whereof  he  diligently 
weigheth,  and  moreover  entreateth  both  of  the  times  and  persons. 
Also  he  standeth  upon  this  word  "seed,"  applying  the  same  unto 
Christ.  Finally,  he  declareth,  by  the  contrary,  what  the  law 
worketh,  namely :  that  it  holdeth  men  under  the  curse.  And 
thus  he  .fortifieth  the  article  of  Christian  righteousness  with 
strong  and  mighty  arguments.  On  the  other  side,  he  overthroweth 
the  arguments  of  the  false  apostles,  which  they  used  in  defence 
of  the  righteousness  of  the  law,  and  turneth  them  upon  their 
own  heads :  that  is  to  say,  whereas  they  contended  that  right- 
eousness and  life  is  obtained  by  the  law,  Paul  showeth  that  it 
worketh  nothing  but  malediction  and  death  in  us.  Ye  contend, 
saith  he,  that  the  law  is  necessary  to  salvation.  Have  ye  not 
read  that  it  saith :  "  He  that  shall  do  these  things  shall  live  in 
them?"  Lev.  xviii.  5.  Now,  who  is  he  that  performeth  and 
accomplisheth  them  ?  No  man  living.  Therefore,  "  as  many  as 
are  of  the  works  of  the  law  are  under  the  curse."  Gal.  iii.  10. 
And  again,  in  another  place,  "  The  sting  of  death  is  sin,  and  the 
strength  of  sin  is  the  law."  1  Cor.  xv.  56.  Now  followeth  the 
conclusion  of  all  these  arguments. 


VER.  18.]  EPISTLE   TO  THE   GALATIANS.  381 

Verse  18.     For  if  the  inheritance  he  of  the  law,  it  is  no  more 
by  the  promise,  ^"c. 

So  he  saith  in  the  fourth  to  the  Romans :  "  For  if  they  which 
be  of  the  law  be  heirs,  then  is  faith  but  vain,  and  the  promise 
of  none  effect."  And  it  cannot  otherwise  be  :  For  this  distinc- 
tion is  plain,  that  the  law  is  a  thing  far  differing  from  the  promise. 
Yea,  natural  reason,  although  it  be  never  so  blind,  is  compelled 
to  confess  that  it  is  one  thing  to  promise,  and  aiiother  thing  to 
require  ;  one  thing  to  give,  and  another  thing  to  take.  The  law 
requireth  and  exacteth  of  us  our  works :  the  promise  of  the  seed 
doth  offer  unto  us  the  spiritual  and  everlasting  benefits  of  God, 
and  that  freely  for  Christ's  sake.  Therefore  we  obtain  the  in- 
heritance or  blessing  through  the  promise,  and  not  through  the 
law.  For  the  promise  saith,  "  In  thy  seed  shall  all  nations  of 
the  earth  be  blessed."  Therefore  he  that  hath  the  law,  hath 
not  enough,  because  he  hath  not  .yet  the  blessing,  without  the 
wliich  he  is  compelled  to  abide  under  the  curse.  The  law  there- 
fore cannot  justify,  because  the  blessing  is  not  joined  unto  it. 
Moreover,  if  the  inheritance  were  of  the  law,  then  should  God 
be  found  a  liar,  and  the  promise  should  be  in  vain.  Again,  if 
the  law  could  obtain  the  blessing,  why  did  God  then  make  this 
promise,  "  In  thy  seed,  &c.  ?"  Why  did  he  not  rather  say  :  Do 
this,  and  thou  shalt  receive  the  blessing  ?  Or  else,  by  keeping 
of  the  law,  thou  mayst  deserve  everlasting  life?  This  argument 
is  grounded  upon  contraries;  the  inheritance  is  given  by  the 
promise;  therefore  not  by  the  law. 

Verse  IS.     But  God  gave  it  unto  Abraham  by  promise. 

It  cannot  be  denied  but  that  God,  before  the  law  was,  gave 
unto  Abraham  the  inheritance  or  blessing  by  the  promise  :  that 
is  to. say,  remission  of  sins,  righteousness,  salvation,  and  ever- 
lasting life,  that  we  should  be  sons  and  heirs  of  God,  and  fel- 
low-heirs with  Christ.  For  it  is  plainly  said  in  Genesis :  "  In 
thy  seed  shall  all  nations  be  blessed."  There  the  blessing  is 
given  freely,  without  respect  of  the  law  or  works.  For  God 
gave  the  inheritance  before  Moses  was  born,  or  before  any  man 
had  yet  once  thought  of  the  law.  Why  vaunt  ye  then,  that  right- 
eousness Cometh  by  the  law,  seeing  that  righteousness,  life  and 
salvation  was  given  to  your  father  Abraham  without  the  law, 
yea,  before  there  was  any  law  ?  He  that  is  not  moved  with 
these  things  is  blind  and  obstinate.  But  this  argument  of  the 
promise  I  have  before  handled  more  largely,  and  therefore,  I 
will  but  touch  it  by  the  way. 

Hitherto  we  have  heard  the  principal  part  of  this  epistle.  Now 
the  apostle  goeth  about  to  show  the  use  and  office  of  the  law, 
adding  certain  similitudes  of  the  schoolmaster,  and  of  the  little 


382  COMMENTARY  ON  ST.   PAUL's  [cHAP.  III. 

heir :  also  the  allegory  of  the  two  sons  of  Abraham,  Isaac,  and 
Ishmael,  &c.  Last  of  all  he  setteth  forth  certain  precepts  con- 
cerning, manners. 

Verse  1 9.     Wherefore  then  serveth  the  Imv  ? 

When  we  teach  that  a  man  is  justified  without  the  law  and 
works,  then  doth  this  question  necessarily  follow  :  If  the  law  do 
not  justify,  why  then  was  it  given?  Also,  why  doth  God  charge 
us  and  burden  us  with  the  law,  if  it  do  not  justify  }  What  is 
the  cause  that  we  are  so  hardly  exercised  and  vexed  with  it,  if 
they  which  work  but  one  hour,  are  made  equal  with  us  that 
have  borne  the  heat  and  burden  of  the  day  ?  When  as  that 
grace  is  once  published  unto  us  which  the  gospel  setteth  out,  by- 
and-by  ariseth  this  great  murmuring:  without  which  the  gospel 
cannot  be  preached.  The  Jews  had  this  opinion,  that  if  they 
kept  the  law  they  should  be  justified  thereby.  Therefore,  when 
they  heard  that  the  gospel  w^s  preached  concerning  Christ,  who 
came  into  the  world  to  save,  not  the  righteous,  but  sinners,  and 
that  they  should  go  before  them  into  the  kingdom  of  God,  (Matt. 
XX.  12,)  they  were  wonderfully  ofiended,  complaining  that  they 
had  borne  the  heavy  yoke  of  the  law  so  many  years  with  great 
labour,  and  toil,  and  that  they  were  miserably  vexed  and  op- 
pressed with  the  tyranny  of  the  law,  without  any  profit,  yea, 
rather,  to  their  great  hurt :  again,  that  the  Gentiles,  who  were 
idolaters,  obtained  grace  without  any  labour  or  travel.  So  do 
our  Papists  murmur  at  this  day,  saying,  What  hath  it  profited 
us  that  we  have  lived  in  a  cloister  twenty,  thirty,  or  forty  years; 
that  we  have  vowed  chastity,  poverty,  obedience ;  that  we  have 
said  so  many  psalters,  and  so  many  canonical  hours,  and  so 
many  masses;  that  we  have  so  punished  our  bodies  with  fast- 
ing, prayers,  chastisements,  &c.,  if  a  husband,  a  wife,  a  prince, 
a  governor,  a  master,  a  scholar,  if  a  hireling  or  a  drudge  bearing 
sacks,  if  a  wench  sweeping  the  house,  shall  not  only  be  made 
equal  with  us,  but  also  l3e  acceptable  as  better  and  more  worthy 
before  God  than  we  ? 

This  is,  therefore,  a  hard  question,  whereunto  reason  cannot 
answer,  but  is  greatly  offended  with  it.  Reason,  after  a  sort  un- 
derstandeth  the  righteousness  of  the  law,  which  also  it  teacheth 
and  urgeth,  and  imagineth  that  the  doers  of  it  are  righteous:  but 
it  understandcth  not  the  office  and  end  of  the  law.  Therefore, 
when  it  heareth  this  sentence  of  Paul  (which  is  strange  and  un- 
known to  the  world)  "that  the  law  was  given  for  transgres- 
sions," thus  it  judgeth :  Paul  abolisheth  the  law,  for  he  saith 
that  we  are  not  justified  through  it;  yea,  he  is  a  blasphemer 
against  God  which  gave  the  law,  when  he  saith,  "that  the  law 
was  given  for  transgressions."  Let  us  live,  therefore,  as  Gen 
tiles  which  have  no  law;  "yea,  let  us  sin,  and  abide  in  sin,  that 


VER.  19.]  EPISTLE   TO  THE    GALATIANS.  383 

grace  may  abound:"  also,  "let  us  do  evil  that  good  may  come 
thereof."  This  happened  to  the  apostle  Paul.  And  the  selfsame 
happeneth  at  this  day  unto  us.  For  when  the  common  people 
hear,  out  of  the  gospel,  that  righteousness  cometh  by  the  mere 
grace  of  God,  through  faith  only,  without  the  law,  and  without 
works,  they  gather  by-and-by.  of  it,  as  did  the  Jews  in  times 
past :  If  the  law  do  not  justify,  then  let  us  work  nothing ;  and 
this  do  they  truly  perform. 

What  should  we  then  do  ?  This  impiety  doth  indeed  very 
much  vex  us,  but  we  cannot  remedy  it.  For  when  Christ 
preached,  he  must  needs  hear  that  he  was  a  blasphemer  and  a 
seditious  person :  that  is  to  say,  that  through  his  doctrine  he 
deceived  men,  and  made  them  rebels  against  Coesar.  The  self- 
same thing  happened  to  Paul  and  all  the  rest  of  the  apostles. 
And  what  marvel  is  it  if  the  world,  in  like  manner,  accuse  us  at 
this  day  ?  Let  it  accuse  us,  let  it  slander  us,  let  it  persecute  us 
and  spare  us  not :  yet  must  not  we,  therefore,  hold  our  peace, 
but  speak  freely,  that  afflicted  consciences  may  be  delivered  out 
of  the  snares  of  the  devil.  And  we  must  not  regard  the  foolish 
and  ungodly  people,  in  that  they  do  abuse  our  doctrine :  for, 
whether  they  have  the  law  or  no  law,  they  cannot  be  reformed. 
But  we  must  consider  how  afflicted  consciences  may  be  com- 
forted, that  they  perish  not  with  the  multitude.  If  we  should 
dissemble  and  hold  our  peace,  miserable  and  afflicted  consciences 
should  have  no  comfort,  which  are  so  entangled  and  snared  with 
men's  laws  and  traditions,  that  they  can  wind  themselves  out  by 
no  means. 

As  Paul,  therefore,  when  he  saw  that  some  resisted  his  doc- 
trine, and  other  some  sought  the  liberty  of  the  flesh,  and  thereby 
became  worse,  comforted  himself  after  this  sort :  that  he  was 
an  apostle  of  Jesus  Christ,  sent  to  preach  the  faith  of  God's 
elect ;  and  that  he  must  suffer  all  things  for  the  elect's  sake  ; 
that  they  also  might  obtain  salvation  ;  so  we  at  this  day  do  all 
things  for  the  elect's  sake,  whom  we  know  to  be  edified  and  com- 
forted through  our  doctrine.  But  as  for  the  dogs  and  swine,  (of 
whom  the  one  sort  persecuteth  our  doctrine,  and  the  other  sort 
treadeth  under  foot  the  liberty  which  we  have  in  Christ  Jesus.) 
I  am  so  offended  with  them,  that  in  all  my  life,  for  their  sakes,  I 
would  not  utter  so  much  as  one  word;  but  I  would  rather  wish 
that  these  swine,  together  with  our  adversaries  the  dogs,  were 
yet  still  subject  to  the  pope's  tyranny,  rather  than  that  the  holy 
name  of  God  should  be  so  blasphemed  and  evil  spoken  of  through 
them. 

Therefore,  albeit  not  only  the  foolish  and  ignorant  people,  bur 
they  also  which  seem,  in  their  own  conceits,  to  be  very  wise,  do 
argue  after  this  sort:  If  the  law  do  not  justify,  then  it  is  in  vain 
and  of  none  effect ;  yet  is  it  not  therefore  true.     For  Uke  as  this 


384  COMMENTARY  ON  ST.   PAUL's  [chAP.  III. 

consequence  is  nothing  worth  :  Money  doth  not  justify,  or  make 
a  man  righteous,  therefore  it  is  unprofitable;  the  eyes  do  not 
justify,  therefore  they  must  be  plucked  out;  the  hands  make  not 
a  man  righteous,  therefore  they  must  be  cut  off:  so  is  this  naught 
also,  The  law  doth  not  justify,  therefore  it  is  unprofitable:  for  we 
must  attribute  unto  everything  his  proper  effect  and  use.  We  do 
not  therefore  destroy  or  condemn  the  law,  because  we  say  that 
it  doth  not  justify;  but  we  answer  otherwise  to  this  question, 
"To  what  end  then  serveth  the  law?"  than  our  adversaries  do, 
who  do  wickedly  and  perversely  counterfeit  an  office  and  use  of 
the  law,  which  belongeth  not  unto  it. 

Against  this  abuse  and  forged  otlice  of  the  law  we  dispute,  and 
answer  with  Paul,  that  "the  law  doth  not  justify."  But,  in  so 
saying,  we  afiirm  not  that  the  law  is  unprofitable,  as  they  do  by- 
and-by  gather.  If  the  law  do  not  justify  (say  they)  then  it  is 
given  in  vain.  No,  not  so.  For  it  hath  its  proper  office  and  use; 
but  not  that  which  the  adversaries  do  imagine,  namely,  to  make 
men  righteous:  but  it  accuseth,  terrifieth,  and  condemneth  them. 
We  say  with  Paul,  that  the  law  is  good,  if  a  man  do  rightly  use 
it ;  that  is  to  say,  if  he  use  the  law  as  the  law.  If  I  give  unto 
the  law  his  proper  definition,  and  keep  it  within  the  compass  of 
his  office  and  use,  it  is  an  excellent  thing.  But  if  I  translate  it 
to  another  use,  and  attribute  that  unto  it  which  I  should  not,  then 
do  I  not  only  pervert  the  law,  but  also  the  whole  Scripture. 

Therefore  Paul  fighteth  here  against  those  pestilent  hypocrites 
who  could  not  abide  this  sentence :  "  The  law  was  added  for 
transgressions;"  for  they  think  that  the  office  of  the  law  is  to 
justify.  And  this  is  the  general  opinion  of  man's  reason  among 
the  sophisters,  and  throughout  the  whole  world,  that  righteous- 
ness is  gotten  through  the  works  of  the  law ;  and  reason  will  by 
no  means  suffer  this  pernicious  opinion  to  be  wrested  from  it, 
because  it  understandeth  not  the  righteousness  of  faith.  Hereof 
it  Cometh  that  the  Papists  both  foolishly  and  wickedly  do  say : 
The  church  hath  the  law  of  God,  the  traditions  of  the  fethers, 
the  decrees  of  councils:  if  it  live  after  them  it  is  holy.  No  man 
shall  persuade  these  men,  that,  when  they  keep  these  things, 
they  please  not  God,  but  provoke  his  wrath.  To  conclude,  they 
that  trust  in  their  own  righteousness,  think  to  pacify  the  wrath 
of  God  by  their  will-worship  and  voluntary  religion.  Therefore 
this  opinion  of  the  righteousness  of  the  law  is  the  sink  of  all  evils, 
and  the  sin  of  sins  of  the  whole  world.  For  gross  sins  and  vices 
may  be  known  and  so  amended,  or  else  repressed  by  the  punish- 
ment of  the  magistrate.  But  this  sin,  to  wit,  man's  opinion  con- 
cerning his  own  righteousness,  will  not  only  be  counted  no  sin, 
but  also  will  be  esteemed  for  a  high  religion  and  righteousness. 
This  pestilent  sin,  therefore,  is  the  mighty  power  of  the  devil 
over  the  whole  world,  the  very  head  of  the  serpent,  and  the 


VER.  19.]  EPISTLE   TO   THE   GALATIANS.  385 

snare  whereby  the  devil  entangleth  and  holdeth  all  men  captive. 
For  naturally  all  men  have  this  opinion,  that  they  are  made 
righteous  by  keeping  of  the  law.  Paul  therefore,  to  the  end  he 
might  show  the  true  office  and  use  of  the  law,  and  might  root 
out  of  men's  hearts  that  false  opinion  concerning  the  righteous- 
ness thereof,  answereth  to  this  objection.  Wherefore  then  serv- 
eth  the  law,  if  it  justify  not  ?  after  this  sort :  It  was  not  given  to 
make  men  righteous,  (saith  he,)  but, 

Verse  19.     //  was  added  because  of  transgressions. 

As  things  are  divers  and  distinct,  so  the  uses  thereof  are  divers 
and  distinct :  therefore  they  may  not  be  confounded.  For  if  they 
be,  there  must  needs  be  a  confusion  of  the  things  also.  A  woman 
may  not  wear  a  man's  apparel,  nor  a  man  a  woman's  attire. 
Let  a  man  do  the  works  that  belong  to  a  man,  and  the  woman 
the  works  that  belong  to  a  woman.  Let  every  man  do  that 
which  his  vocation  and  office  requireth.  Let  pastors  and  preach- 
ers teach  the  word  of  God  purely.  Let  magistrates  govern  their 
subjects,  and  let  subjects  obey  their  magistrates.  Let  every  thing 
serve  in  his  due  place  and  order.  Let  the  sun  shine  by  day;  the 
moon  and  the  stars  by  night.  Let  the  sea  give  fishes ;  the  earth 
grain  ;  the  woods  wild  beasts  and  trees,  &c.  In  like  manner  let 
not  the  law  usurp  the  office  and  use  of  another,  that  is  to  say,  of 
justification  ;  but  let  it  leave  this  only  to  grace,  to  the  promise, 
and  to  faith.  What  is  then  the  office  of  the  law  ?  Transgres- 
sions ;  or  else,  (as  he  saith  in  another  place,)  "  the  law  entered 
in  that  sin  should  abound."  Rom.  v.  20.  A  goodly  office,  for- 
sooth !  "  The  law,"  saith  he,  "  was  added  for  transgressions ;" 
that  is  to  say,  it  was  added  besides  and  after  the  promise,  unti. 
Christ  the  seed  should  come,  unto  whom  it  was  promised. 

OF    THE    DOUBLE    USE    OP    THE    LAW. 

Here  you  must  understand  that  there  is  a  double  use  of  the 
law.  One  is  civil :  for  God  hath  ordained  ciyil  laws,  yea,  all 
laws,  to  punish  transgressions.  Every  law  then  is  given  to  re- 
strain sin.  If  it  restrain  sin,  then  it  maketh  men  righteous.  No, 
nothing  less.  For  in  that  I  do  not  kill,  I  do  not  commit  adultery, 
I  do  not  steal,  or  in  that  I  abstain  from  other  sins,  I  do  it  not 
willingly,  or  for  the  love  of  virtue,  but  I  fear  the  prison,  the 
sword,  and  the  hangman.  These  do  bridle  and  restrain  me  that 
I  sin  not,  as  bonds  and  chains  do  restrain  a  lion,  or  a  bear,  that 
he  tear  and  devour  not  every  thing  that  he  meeteth :  therefore 
the  restraining  from  sin  is  not  righteousness,  but  rather  a  signifi- 
cation of  unrighteousness.  For  as  a  mad  or  wild  beast  is  bound^. 
lest  he  should  destroy  every  thing  that  he  meeteth :  even  so  the 
law  doth  birdie  a  mad  and  a  furious  man,  that  he  sin  not  after 
his  own  lust.  This  restraint  showeth  plainly  enough  that  thev 
49  2  K 


•386  COMMENTARY   ON  ST.  PAUL's  [chap.  III. 

which  have  need  of  the  law  (as  all  they  have  which  are  without 
Christ)  are  not  righteous,  but  rather  wicked  and  mad  men,  whom 
it  is  necessary,  by  the  bonds  and  prison  of  the  law,  so  to  bridle, 
that  they  sin  not.     Therefore  the  law  justifieth  not. 

The  first  use  then  of  the  law,  is  to  bridle  the  wicked.  For 
the  devil  reigneth  throughout  the  whole  world,  and  enforceth 
men  to  all  kinds  of  horrible  wickedness.  Therefore  God  hath 
ordained  magistrates,  parents,  ministers,  laws,  bonds,  and  all  civil 
ordinances,  that  if  they  can  do  no  more,  yet  at  the  least,  they 
may  bind  the  devil's  hands,  that  he  rage  not  in  his  bond-slaves 
after  his  own  lust.  Like  as  therefore  they  that  are  possessed,  in 
whom  the  devil  mightily  reigneth,  are* kept  in  bonds  and  chains, 
lest  they  should  hurt  others :  even  so,  in  the  world,  which  is 
possessed  of  the  devil,  and  carried  headlong  into  all  kinds  of 
wickedness,  the  magistrate  is  present  with  his  bonds  and  chains; 
that  is  to  say,  with  his  laws,  binding  his  hands  and  feet,  that  he 
run  not  headlong  into  all  mischief.  And,  if  he  suffer  not  himself 
to  be  bridled  after  this  sort,  then  he  loseth  his  head.  This  civil 
restraint  is  very  necessary,  and  appointed  of  God,  as  well  for 
public  peace,  as  for  the  preservation  of  all  things,  but  especially 
lest  the  course  of  the  gospel  should  be  hindered  by  the  tumult 
and  seditions  of  wicked,  outrageous,  and  proud  men.  But  Paul 
entreateth  not  here  of  this  civil  use  and  office  of  the  law.  It  is 
indeed  very  necessary,  but  it  justifieth  not.  For,  as  a  possessed 
or  a  mad  man  is  not  therefore  free  from  the  snares  of  the  devil, 
or  well  in  his  mind,  because  he  hath  his  hands  and  his  feet 
bound,  and  can  do  no  hurt :  even  so,  the  world,  ahhough  it  be 
bridled  by  the  law  from  outward  wickedness  and  mischief,  yet 
is  it  not  therefore  righteous,  but  still  continueth  wicked :  yea, 
this  restraint  showeth  plainly  that  the  world  is  wicked  and 
outrageous,  stirred  up  and  enforced  to  all  wickedness  by  his 
prince  the  devil ;  for,  otherwise,  it  need  not  be  bridled  by  laws 
that  it  should  not  sin. 

Another  use  oj  the  law  is  divine  and  spiritual,  which  is  (as 
Paul  saith)  "to  increase  transgressions;"  that  is  to  say,  to  reveal 
unto  a  man  his  sin,  his  blindness,  his  misery,  his  impiety,  igno- 
rance, hatred,  and  contempt  of  God,  death,  hell,  the  judgment 
and  deserved  wrath  of  God.  Of  this  use  the  apostle  entreateth 
notably  in  the  seventh  to  the  Romans.  This  is  altogether  un- 
known to  hypocrites,  to  the  popish  sophisters  and  school-divines, 
and  to  all  that  walk  in  the  opinion  of  the  righteousness  of  the 
law,  or  of  their  own  righteousness.  But  to  the  end  that  God 
miglit  bridle  and  beat  down  this  monster,  and  this  mad  beast,  (I 
mean  the  presumption  of  man's  righteousness  and  religion,) 
which  naturally  maketh  men  proud,  and  puffeth  them  up  in 
such  sort,  that  they  think  themselves  thereby  to  please  God 
highly  :  it  behoved  him  to  send  some  Hercules  which  might  set 


>BR.  19.]  EPISTLE  TO  THE  GALATIANS.  387 

upon  this  monster,  with  all  force  and  courage,  to  overthrow  him, 
and  utterly  to  destroy  him :  that  is  to  say,  he  was  constrained 
to  give  a  law  in  mount  Sinai,  with  so  great  majesty  and  with 
so  terrible  a  show,  that  the  whole  multitude  was  astonished. 
Exod.  xix,  XX. 

This,  as  it  is  the  proper  and  the  principal  use  of  the  law,  so  is 
it  very  profitable  and  also  most  necessary.  For  if  any  be  not  a 
murderer,  an  adulterer,  a  thief,  and  outwardly  refrain  from  sin, 
as  the  Pharisee  did,  which  is  mentioned  in  the  gospel,  he  would 
swear  (because  he  is  possessed  with  the  devil)  that  he  is  right- 
eous, and  therefore  he  conceiveth  an  opinion  of  righteousness,  and 
presumeth  of  his  good  works  and  merits.  Such  a  one  God  cannot 
otherwise  mollify  and  humble,  that  he  may  acknowledge  his 
misery  and  damnation,  but  by  the  law :  for  that  is  the  hammer 
of  death,  the  thundering  of  hell,  and  the  lightning  of  God's 
wrath,  that  beateth  to  powder  the  obstinate  and  senseless  hypo- 
crites. Wherefore  this  is  the  proper  and  true  use  of  the  law,  by 
lightning,  by  tempest,  and  by  the  sound  of  the  trumpet,  (as  in 
mount  Sinai,)  to  terrify,  and  by  thundering  to  beat  down  and 
rent  in  pieces  that  beast  which  is  called  the  opinion  of  righteous- 
ness. Therefore,  saith  God,  by  Jeremy  the  prophet,  "  my  word 
is  a  hammer  breaking  rocks."  Jer.  xxiii.  29.  For  as  long  as 
the  opinion  of  righteousness  abideth  in  man,  so  long  there 
abideth  also  in  him  incomprehensible  pride,  presumption,  secu- 
rity, hatred  of  God,  contempt  of  his  grace  and  mercy,  ignorance 
of  the  promises  and  of  Christ.  The  preaching  of  free  remission 
of  sins,  through  Christ,  cannot  enter  into  the  heart  of  such  a  one, 
neither  can  he  feel  any  taste  or  savour  thereof;  for  that  mighty 
rock  and  adamant  wall,  to  wit,  the  opinion  of  righteousness, 
wherewith  t^e  heart  is  environed,  doth  resist  it. 

As  therefore  the  opinion  of  righteousness  is  a  great  and  a 
horrible  monster,  a  rebellious,  obstinate  and  stiff-necked  beast, 
so,  for  the  destroying  and  overthrowing  thereof,  God  hath  need 
of  a  mighty  hammer,  that  is  to  say,  the  law;  which  then  is  in  his 
proper  use  and  office,  when  it  accuseth  and  revealeth  sin  after 
this  sort :  Behold,  thou  hast  transgressed  all  the  commandments 
of  God,  &c.  and  so  it  striketh  a  terror  into  the  conscience,  so  that 
it  feeleth  God  to  be  offended  and  angry  indeed,  and  itself  to  be 
guilty  of  eternal  death.  Here  the  poor  afHicted  sinner  feeleth 
the  intolerable  burden  of  the  law,  and  is  beaten  down  even  to 
desperation  ;  so  that  now,  being  oppressed  with  great  anguish  and 
terror,  he  desireth  death,  or  else  seeketh  to  destroy  himself 
Wherefore"  the  law  is  that  hammer,  that  fire,  that  mighty  strong 
wind,  and  that  terrible  earthquake,  renting  the  mountains,  and 
breaking  the  rocks,  (1  Kings  xix.  11,  12,  13,)  that  is  to  say,  the 
proud  and  obstinate  hypocrites.  Elijah,  not  being  able  to  abide 
these  terrors  of  the  law,  which  by  these  things  are  signified,  cc 


388  COMMENTARY  ON  ST.  PAUL's  [chAP.  III. 

vered  his  face  with  his  mantle.  Notwithstanding,  when  the 
tempest  ceased,  of  which  he  was  a  beholder,  there  came  a  soft 
and  a  gracious  wind,  in  the  which  the  Lord  was;  but  it  behoved 
that  the  tempest  of  fire,  of  wind,  and  the  earthquake  should 
pass,  before  the  Lord  should  reveal  himself  in  that  gracious 
wind. 

The  terrible  show  and  majesty  wherein  God  gave  his  law  in 
mount  Sinai,  did  represent  the  use  of  the  law.  There  was  in 
the  people  of  Israel  which  came  out  of  Egypt,  a  singular  holi- 
ness. They  gloried  and  said,  "  We  are  the  people  of  God.  Wc 
will  do  all  those  things  which  the  Lord  our  God  hath  command- 
ed." Exod.  xix.  8.  Moreover,  Moses  did  sanctify  the  people, 
and  bade  them  wash  their  garments,  refrain  from  their  wives, 
and  prepare  themselves  against  the  third  day.  There  was  not 
one  of  them  but  he  was  full  of  holiness.  The  third  day,  Moses 
bringeth  the  people  out  of  their  tents  to  the  mountain  into  the 
sight  of  the  Lord,  that  they  might  hear  his  voice.  What  followed 
then  ?  When  the  children  of  Israel  did  behold  the  horrible  sight 
of  the  mount  smoking  and  burning,  the  black  clouds  and  light- 
nings flashing  up  and  down  in  this  horrible  darkness,  and  heard 
the  sound  of  the  trumpet  blowing  long  and  waxing  louder  and 
louder  :  and  moreover,  when  they  heard  the  thunderings  and  the 
lightnings,  they  were  afraid,  and  standing  afar  off,  they  said  unto 
Moses  :  "  We  will  do  all  things  willingly,  so  that  the  Lord  speak 
not  unto  us,  lest  that  we  die,  and  this  great  fire  consume  us. 
Teach  thou  us,  and  we  will  hearken  unto  thee."  Exod.  xx.  19 
Deut.  V.  24;  xviii.  16,  I  pray  you,  what  did  their  purifying, 
their  white  garments,  and  refraining  from  their  wives  profit  then  ? 
Nothing  at  all.  There  was  not  one  of  them  that  could  abide 
this  presence  of  the  Lord  in  his  majesty  and  glory :  but  all  being 
amazed  and  shaken  with  terror,  fled  back  as  if  they  had  been 
driven  by  the  devil.  "  For  God  is  a  consuming  fire,"  in  whose 
sight  no  flesh  is  able  to  stand.     Deut.  iv.  24. 

The  law  of  God,  therefore,  hath  properly  and  peculiarly  that 
office  which  it  had  then  in  mount  Sinai,  when  it  was  first  given, 
and  was  first  heard  of  them  that  were  washed,  righteous,  puri- 
fied and  chaste  :  and  yet,  notwithstanding,  it  brought  that  holy 
people  into  such  a  knowledge  of  their  own  misery,  tliat  they 
were  thrown  down  even  to  death  and  desperation.  No  purity 
nor  holiness  could  then  help  them  ;  but  there  was  in  them  such 
a  feeling  of  their  own  uncleanness,  un worthiness,  and  sin,  and  of 
the  judgment  and  wrath  of  God,  that  they  lied  from  the  sight  of 
the  Lord,  and  could  not  abide  to  hear  his  voice.  "  What  flesh 
was  there  ever,"  say  they,  "  that  heard  the  voice  of  the  living 
God  speaking  out  of  the  midst  of  the  fire,  and  yet  lived?  This 
day  have  we  seen  that  God  talketh  with  man,  and  yet  he  livcth." 
Deut.  V.  26.     They  speak  now  far  otherwise  than  they  did  a 


VER.  19.]  EPISTLE  TO  THE   GALATIANS.  389 

little  before,  when  they  said :  "  We  are  the  holy  people  of  God, 
whom  the  Lord  hath  chosen  for  his  own  peculiar  people,  before 
all  the  nations  upon  the  earth.  We  will  do  all  things  which  the 
Lord  hath  spoken."  So  it  happeneth  at  length  to  all  justiciaries, 
who  being  drunken  with  the  opinion  of  their  own  righteousness, 
do  think,  when  they  are  out  of  temptation,  that  they  are  beloved 
of  God,  and  that  God  regardeth  their  vows,  their  fastings,  their 
prayers,  and  their  will-works,  and  that  for  the  same  he  must 
give  unto  them  a  single  crown  in  heaven.  But  when  that  thun- 
dering, lightning,  fire,  and  that  hammer  which  breaketh  in  pieces, 
that  is  to  say,  the  law  of  God,  cometh  suddenly  upon  them,  re- 
vealing unto  them  their  sin,  the  wrath  and  judgment  of  God : 
then  the  selfsame  thing  happeneth  unto  them  which  happened 
to  the  Jews  standing  at  the  foot  of  mount  Sinai. 

Here  I  admonish  all  such  as  fear  God,  and  especially  such  as 
shall  become  teachers  of  others  hereafter,  that  they  diligently 
learn  out  of  Paul  to  understand  the  true  and  proper  use  of  the 
law :  which,  I  fear,  after  our  time  will  be  trodden  under  foot, 
and  utterly  abolished  by  the  enemies  of  the  truth.  For  even 
now,  while  we  are  yet  living,  and  employ  all  our  diligence  to  set 
forth  the  office  and  use  both  of  the  law  and  the  gospel,  there  be 
few,  yea,  even  among  those  which  will  be  counted  Christians, 
and  make  a  profession  of  the  gospel  with  us,  that  understand 
these  things  rightly,  and  as  they  should  do.  What  think  ye  then 
shall  come  to  pass  when  we  are  dead  and  gone  ?  I  speak  nothing 
of  the  Anabaptists,  of  the  new  Arians,  and  such  other  vain  spirits, 
who  are  no  less  ignorant  of  these  matters  than  are  the  Papists, 
although  they  talk  never  so  much  to  the  contrary  ;  for  they  are 
revolted  from  the  pure  doctrine  of  the  gospel,  to  laws  and  tradi- 
tions, and  therefore  they  teach  not  Christ.  They  brag  and  they 
swear  that  they  seek  nothing  else  but  the  glory  of  Christ,  and 
the  salvation  of  their  brethren,  and  that  they  teach  the  word  of 
God  purely :  but  in  very  deed  they  corrupt  it  and  wrest  it  to 
another  sense,  so  that  they  make  it  to  sound  according  to  their 
own  imagination.  Therefore,  under  the  name  of  Christ,  they 
teach  nothing  else  but  their  own  dreams ;  and  under  the  name 
of  the  gospel,  ceremonies  and  laws.  They  are  like  therefore 
unto  themselves,  and  so  they  still  continue,  that  is  to  say,  monks, 
workers  of  the  law,  and  teachers  of  ceremonies,  saving  that  they 
devise  new  names,  and  new  works. 

It  is  no  small  matter,  then,  to  understand  rightly  what  the  law 
is,  and  what  is  the  true  use  and  office  thereof.  And  forasmuch 
as  we  teach  these  things  both  diligently  and  faithfully,  we  do 
thereby  plainly  testify  that  we  reject  not  the  law  and  works,  as 
our  adversaries  do  falsely  accuse  us:  but  we  do  altogether  estab- 
lish the  law,  and  require  the  works  thereof,  and  we  say  that  the 
law  is  good  and  profitable,  but  in  his  own  proper  use  :  which  is. 


390  COMMENTARY  ON   ST.   PAUL's  [chap.  III. 

first,  to  bridle  civil  transgressions,  and  then  to  reveal  and  to 
increase  spiritual  transgressions.  Wherefore  the  law  is  also  a 
liglit,  which  showeth  and  revealeth,  not  the  grace  of  God,  not 
righteousness  and  life ;  but  sin,  death,  the  wrath  and  judgment 
of  God.  For  as,  in  the  mount  Sinai,  the  thundering,  lightning, 
the  thick  and  dark  cloud,  the  hill  smoking  and  flaming,  and  all 
that  terrible  show,  did  not  rejoice  nor  quicken  the  children  of 
Israel,  but  terrified  and  astonished  them,  and  showed  how  unable 
they  were,  with  all  their  purity  and  holiness,  to  abide  the  majesty 
of  God  speaking  to  them  out  of  the  cloud:  even  so  the  law,  when 
it  is  in  his  true  use,  doth  nothing  else  but  reveal  sin,  engender 
wrath,  accuse  and  terrify  men,  so  that  it  bringeth  them  to  the 
very  brink  of  desperation.  This  is  the  proper  use  of  the  law, 
and  here  it  hath  an  end,  and  it  ought  to  go  no  farther. 

Contrariwise,  the  gospel  is  a  light  which  lighteneth,  quick- 
eneth,  comforteth,  and  raiseth  up  fearful  consciences.  For  it 
showeth  that  God,  for  Christ's  sake,  is  merciful  unto  sinners, 
yea,  and  to  such  as  are  most  unworthy,  if  they  believe  that  by 
his  death  they  are  delivered  from  the  curse,  that  is  to  say,  from 
sin  and  everlasting  death ;  and  that  through  his  victory,  the 
blessing  is  freely  given  unto  them ;  that  is  to  say,  grace,  forgive- 
ness of  sins,  righteousness,  and  everlasting  life.  Thus,  putting  a 
difference  between  the  law  and  the  gospel,  we  give  to  them  both 
their  own  proper  use  and  office.  Of  this  difference  between  the 
law  and  the  gospel,  there  is  nothing  to  be  found  in  the  books  of 
the  monks,  canonists,  schoolmen:  no,  nor  in  the  books  of  the 
ancient  fathers.  Augustine  did  somewhat  understand  this  dif- 
ference, and  showed  it.  Jerom  and  others  knew  it  not.  Briefly, 
there  was  wonderful  silence  many  years,  as  touching  this  differ- 
ence, in  all  schools  and  churches :  and  this  brought  men's  con- 
sciences into  great  danger.  For,  unless  the  gospel  be  plainly 
discerned  from  the  law,  the  true  Christian  doctrine  cannot  be 
kept  sound  and  uncorrupt.  Contrariwise,  if  this  difference  be 
well  known,  then  is  also  the  true  manner  of  justification  known, 
and  then  it  is  an  easy  matter  to  discern  faith  from  works,  Christ 
fjrom  Moses,  and  all  politic  works.  For  all  things  without  Christ 
are  the  ministers  of  death  for  the  punishing  of  the  wicked. 
Therefore,  Paul  answereth  to  this  question  after  this  manner : 

Verse  19.     The  law  was  added ^  because  of  transgressions. 

That  is  to  say,  that  transgressions  might  increase,  and  be  more 
known  and  seen.  And  indeed  so  it  cometh  to  pass.  For  when 
sin,  death,  the  wrath  and  judgment  of  God,  and  liell,  are  revealed 
to  a  man  through  the  law,  it  is  impossible  but  that  he  should 
become  impatient,  murmur  against  God,  and  despise  his  will : 
for  he  cannot  bear  the  judgment  of  God,  his  own  death  and 
damnation;  and  yet,  notwithstanding,  he  cannot  escape  them. 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  391 

Here  he  must  needs  fall  into  the  hatred  of  God,  and  blasphemy 
against  God.  Beforfe,  when  he  was  out  of  temptation,  he  was  a 
very  holy  man  ;  he  worshipped  and  praised  God;  he  bowed  his 
knee  before  God,  and  gave  him  thanks  as  the  Pharisee  did.  Luke 
xviii.  Bat  now,  when  sin  and  death  is  revealed  unto  him,  he 
wisheth  that  there  were  no  God.  The  law  therefore,  of  itself, 
bringeth  a  special  hatred  of  God.  And  thus  sin  is  not  only 
revealed  and  known  by  the  law,  but  also  is  increased  and  stir« 
red  up  by  the  law.  Therefore  Paul  saith,  "  sin,  that  it  might 
appear  to  be  sin, -wrought  death  in  me  by  that  which  was  good, 
that  sin  might  be  out  of  measure  sinful  by  the  commandment." 
Rom.  vii.  There  he  entreateth  of  this  effect  of  the  law  very 
largely. 

Paul  answereth  therefore  to  this  question,  if  the  law  do  not 
justify,  to  what  end  then  serveth  it?    Although  (saith  he)  it  jus- 
tify not,  yet  it  is  very  profitable  and  necessary.     For,  first,  it 
civilly  restraineth  such  as  are  carnal,  rebellious,  and  obstinate. 
Moreover,  it  is  a  glass  that  showeth  unto  a  man  himself,  that 
he  is  a  sinner,  guilty  of  death,  and  worthy  of  God's  everlasting 
wrath  and  indignation.     To  what  end  serveth  this  humbling, 
this  bruising  and  beating  down  by  this  hammer,  the  law,  I  mean? 
To  this  end,  that  we  may  have  an  entrance  into  grace.     So  then 
the  law  is  a  minister  that  prepareth  the  way  unto  grace.     For 
God  is  the  God  of  the  humble,  the  miserable,  the  afllicted,  the 
oppressecl,  and  the  desperate,  and  of  those  that  are  brought  even 
to  nothing :  and  his  nature  is  to  exalt  the  humble,  to  feed  the 
hungry,  to  give  sight  to  the  blind,  to  comfort  the  miserable,  the 
afflicted,  the  bruised  and  broken-hearted,  to  justify  sinners,  to 
quicken  the  dead,  and  to  save  the  very  desperate  and  damned. 
For  he  is  an  almighty  Creator,  making  all  things  of  nothing. 
Now  that  pernicious  and  pestilent  opinion  of  a  man's  own  right- 
eousness, which  will  not  be  a  sinner,  unclean,  miserable,  and 
damnable,  but  righteous  and  holy,  suffereth  not  God  to  come  to 
his  own  natural  and  proper  work.     Therefore  God  must  needs 
take  this  maul  in  hand,  (the  law,  I  mean,)  to  drive  down,  to  beat 
in  pieces,  and  to  bring  to  nothing  this  beast,  with  her  vain  confi- 
dence, wisdom,  righteousness,  and  power,  that  she  may  so  learn 
at  the  length,  by  her  own  misery  and  mischief,  that  she  is  utterly 
forlorn,  lost,  and  damned.     Here  now,  when  the  conscience  is 
thus  terrified  with  the  law,  then  cometh  the  doctrine  of  the  gos- 
pel and  grace,  which  raiseth  up  and  comforteth  the  same  again, 
saying,  Christ  came  into  the  world,  not  to  break  the  bruised 
reed,  nor  to  quench  the  smoking  flax ;  but  to  preach  the  gospe' 
of  glad  tidings  to  the  poor,  to  heal  the  broken  and  contrite  in 
heart,  to  preach  forgiveness  of  sins  to  the  captives,  &c.    Isa.  xlii. 
3.    Matt.  xii.  20. 
But  here  lieth  all  the  difficulty  of  this  matter,  that  when  a  man 


392  COMMENTARY   ON  ST.  PAUL's  [chap.  III. 

is  terrified  and  cast  down,  he  may  be  able  to  raise  up  himself  again, 
and  say,  Now  I  am  bruised  and  afflicted  enough  ;  the  time  of  the 
law  hath  tormented  and  vexed  me  sharply  enough  ;  now  is  the 
time  of  grace  ;  now  is  the  time  to  hear  ('hrist,  out  of  whose  mouth 
proceed  the  words  of  grace  and  life ;  now  is  the  time  to  see,  not 
the  smoking  and  burning  mount  Sinai,  but  the  mount  Moriah, 
where  is  the  throne,  the  temple,  the  mercy-seat  of  God,  that  is  to 
say,  Christ,  who  is  the  king  of  righteousness  aad  peace.  There 
will  I  hearken  what  the  Lord  speaketh  unto  me,  who  speakelh 
nothing  else  but  peace  unto  his  people. 

Nay,  the  foolishness  of  man's  heart  is  so  great,  that  in  this 
conflict  of  conscience,  when  the  law  hath  done  his  office,  and  ex- 
ercised his  true  ministry,  he  doth  not  only  not  lay  hold  upon  the 
doctrine  of  grace,  which  promiseth  most  assuredly  the  forgiveness 
of  sins,  for  Christ's  sake,  but  seeketh  and  procureth  to  himself 
more  laws,  to  satisfy  and  quiet  his  conscience.  If  I  live,  saith 
he,  I  will  amend  my  life.  I  will  do  this :  I  will  do  that.  Here, 
except  thou  do  quite  the  contrary  ;  that  is  to  say,  except  thou 
send  Moses  away,  with  his  law,  to  those  that  are  secure,  proud, 
and  obstinate,  and  in  these  terrors  and  in  this  anguish  lay  hold 
upon  Christ,  who  was  crucified  and  died  for  thy  sins,  look  for  no 
salvation. 

So  the  law  with  his  office  helpeth  by  occasion  to  justification, 
in  that  it  driveth  a  man  to  the  promise  of  grace,  and  maketh  the 
same  sweet  and  comfortable  unto  him.  Wherefore  we  do  not 
abrogate  the  law,  but  we  show  the  true  office  of  the  law  ;  to  wit, 
that  it  is  a  true  and  a  profitable  minister,  which  driveth  a  man  to 
Christ.  Therefore,  after  the  law  hath  humbled  thee,  terrified 
thee,  and  utterly  beaten  thee  down,  so  that  now  thou  art  at  the 
very  brink  of  desperation,  see  that  thou  learn  how  to  use  the  law 
rightly  ;  for  the  office  and  use  of  it  is  not  only  to  reveal  sin  and 
the  wrath  of  God,  but  also  to  drive  men  unto  Christ.  This  use 
of  the  law  the  Holy  Ghost  only  setteth  forth  in  the  gospel,  where 
he  witnesseth  that  God  is  present  unto  the  afflicted  and  broken- 
hearted. Wherefore,  if  thou  be  bruised  with  this  hammer,  use 
not  this  bruising  perversely,  so  that  thou  load  thyself  with  more 
laws,  but  hear  Christ,  saying,  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  refresh  you."  Matt.  xi.  28. 
When  the  law  so  oppresseth  thee,  that  all  things  seem  to  be  ut- 
terly desperate,  and  thereby  driveth  thee  unto  Christ,  to  seek 
help  and  succour  at  his  hands,  then  is  the  law  in  his  true  use ; 
and,  through  the  gospel,  it  helpeth  to  justification.  And  this  is 
the  best  and  most  perfect  use  of  the  law. 

Wherefore  Paul  here  beginneth  afresh  to  entreat  of  the  law, 
and  defineth  what  it  is,  taking  occasion  of  that  which  he  said  be- 
fore ;  to  wit,  that  the  law  justifieth  not.  For  reason,  hearing 
this,  by-and-by  doth  thus  infer :  then  God  gave  the  law  in  vain. 


VER.  19.]  EPISTLE  TO  THE   GALATIANS.  393 

It  was  necessary,  therefore,  to  seek  how  to  define  the 'law  truly, 
and  to  show  what  the  law  is,  and  how  it  ought  to  be  understood, 
that  it  be  not  taken  more  largely  or  more  straitly  than  it  should 
be.  Tliere  is  no  law,  saith  he,  that  is  of  itself  necessary  to  jus- 
tificatio/i.  Therefore,  when  we  reason  as  touching  righteousness, 
life,  and  everlasting  salvation,  the  law  must  be  utterly  removed 
out  of  our  sight,  as  if  it  had  never  been,  or  never  should  be,  but 
as  though  it  were  nothing  at  all.  For,  in  the  matter  of  justifica- 
tion, no  man  can  remove  the  law  far  enough  out  of  his  sight,  or 
behold  the  only  promise  of  God  sufficiently,  and  as  he  should  do. 
Therefore  I  said  before  that  the  law  and  the  promise  must  be 
separate  far  asunder,  as  touching  the  invyard  affections  and  the 
inward  man ;  albeit,  indeed,  they  are  nearly  joined  together. 

Verse  19.      Until  the  seed  came  unto  the  which  the  promise 

was  made. 

Paul  maketh  not  the  law  perpetual,  but  he  saith  that  it  was 
given  and  added  to  the  promises  for  transgressions ;  tliat  is  to 
say,  to  restrain  them  civilly,  but  especially  to  reveal  and  to  in- 
crease them  spiritually,  and  that  not  continually,  but  for  a  time. 
Here  it  is  necessary  to  know  how  long  the  power  and  the  tyran- 
ny of  the  law  ought  to  endure,  which  discovereth  sin,  showeth 
unto  us  what  we  are,  and  revealeth  the  wrath  of  God.  They 
whose  hearts  are  touched  with  an  inward  feeling  of  these  mat- 
ters, should  suddenly  perish,  if  they  should  not  receive  comfort. 
Therefore,  if  the  days  of  the  law  should  not  be  shortened,  no 
man  should  be  saved.  A  time  therefore  must  be  set,  and  bounds 
limited  to  the  law,  beyond  which  it  may  not  reign.  How  long 
then  ought  the  dominion  of  the  law  to  endure  ?  Until  the  seed, 
come  ;  to  wit,  that  seed,  of  which  it  is  written, "  In  thy  seed  shall 
all  the  nations  of  the  earth  be  blessed."  The  tyranny  of  the 
law  then  must  so  long  continue  until  the  fulness  of  the  time,  and 
until  that  seed  of  the  blessing  come  ;  not  to  the  end  that  the  law 
should  bring  this  seed  or  give  righteousness,  but  that  it  should 
civilly  restrain  the  rebellious  and  obstinate,  and  shut  them  up,  as 
it  were,  in  prison  ;  and  then  spiritually  should  reprove  them  of 
sin,  humble  them,  and  terrify  them ;  and,  when  they  are  thus 
humbled  and  beaten  down,  it  should  constrain  them  to  look  up 
to  that  blessed  seed. 

We  may  understand  the  continuance  of  the  law  both  accord- 
ing to  the  letter  and  also  spiritually ;  according  to  the  letter,  thus, 
that  the  law  continueth  until  the  time  of  grace.  "  The  law  and 
the  prophets,"  saith  Christ,  "prophesied  until  John.  From  the 
time  of  John,  until  this  day,  the  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by  force."  Matt,  xi.  12,  13.  In 
this  time  Christ  was  baptized,  and  began  to  preach ;  at  what 
50 


394  COMMENTARY  ON   ST.   PAUL's  [chAP.  III. 

time  also,  after  the  letter,  the  law,  and  all  the  ceremonies  of 
Moses  ceased. 

Spiritually  the  law  may  be  thus  understood  :  that  it  ought  not 
to  reign  in  the  conscience  any  longer  than  to  the  appointed  time 
of  this  blessed  seed.  When  the  law  showeth  unto  me  my  sin, 
terrifieth  me,  and  revealeth  the  law  and  judgment  of*  God,  so 
that  I  begin  to  tremble  and  to  despair,  there  hath  the  law  his 
bounds,  his  time  and  his  end  limited,  so  that  he  now  ceaseth  to 
exercise  his  tyranny  any  more.  For  when  he  hath  done  his 
office  sufficiently,  he  hath  revealed  the  wrath  of  God,  and  terrified 
enough.  Here  we  must  say,  Now  leave  off,  law;  thou  hast  done 
enough;  thou  hast  terrified  and  tormented  me  enough.  "All 
thy  floods  have  run  over  me,  and  thy  terrors  have  troubled  me. 
Lofd,  turn  not  away  thy  face  in  thy  wrath  from  thy  servant; 
rebuke  me  not,  I  beseech  thee,  in  thine  anger,"  &c.  Ps.  xlii.  7. 
Ixix.  17.  vi.  1.  When  these  terrors  and  troubles  come,  then  is 
the  time  and  the  hour  of  the  blessed  seed  come.  Let  the  law 
then  give  place ;  which  indeed  is  added  to  reveal  and  to  increase 
transgressions,  and  yet  no  longer,  but  until  that  blessed  seed  be 
come.  When  that  is  come,  then  let  the  law  leave  off  to  reveal 
sin  and  to  terrify  any  more,  and  let  him  deliver  up  his  kingdom 
to  another ;  that  is  to  say,  to  the  blessed  seed,  which  is  Christ : 
who  hath  gracious  lips,  wherewith  he  accuseth  and  terrifieth 
not,  but  speaketh  of  far  better  things  than  doth  the  law;  namely, 
of  grace,  peace,  forgiveness  of  sins,  victory  over  sin,  death,  the 
devil,  and  damnation,  gotten  by  his  death  and  passion,  unto  all 
believers. 

Paul  therefore  showeth  by  these  words:  "Until  the  seed 
should  come,  unto  whom  the  blessing  was  promised,"  how  long 
the  law  should  endure  literally  and  spiritually.  According  to 
the  letter,  it  ceased  after  the  blessed  seed  came  into  the  world, 
taking  upon  him  our  flesh,  giving  the  Holy  Ghost,  and  writing 
a  new  law  in  our  hearts.  But  the  spiritual  time  of  the  law  doth 
not  end  at  once,  but  continueth  fast-rooted  in  the  conscience. 
Therefore  it  is  a  hard  matter  for  a  man  which  is  exercised  with 
the  spiritual  use  of  the  law,  to  see  the  end  of  the  law.  For  in 
these  terrors  and  feeling  of  sin,  the  mind  cannot  conceive  this 
hope,  that  God  is  merciful,  and  that  he  will  forgive  sins,  for 
Christ's  sake;  but  it  judgeth  only  that  God  is  angry  with  sinners, 
and  that  he  accuseth  and  condemneth  them.  If  faith  come  not 
here  to  raise  up  again  the  troubled  and  afflicted  conscience,  or 
else,  according  to  that  saying  of  Christ,  "Where  two  or  three  are 
gathered  together  in  my  name,"  &c.  (Matt,  xviii.  29,)  there  be 
some  faithful  brother  at  fiand  that  may  comfort  him,  by  the 
word  of  God,  which  is  so  oppressed  and  beaten  down  by  the 
law,  desperation  and  death  must  needs  follow.  Therefore  it  is 
a  perilous  thing  for  a  man  to  be  alone.     "  Wo  be  to  him  that  is 


« 
VER.  19.]  EPISTLE  TO  THE  GALA.TIANS.  395 

alone,"  (saith  the  preacher,)  "  for  when  he  falleth,  he  hath  none 
10  raise  him  up."  Eccles.  iv.  10.  Wherefore  they  that  ordained 
that  cursed  monkish  and  soUtary  hfe,  gave  occasion  to  many 
thousands  to  despair.  If  a  man  should  separate  himself  from 
the  company  of  others  for  a  day  or  two,  to  be  occupied  in  prayer, 
(as  we  read  of  Christ,  that  sometimes  he  went  aside  alone  into 
the  mount,  and  by  night  continued  in  prayer,)  there  were  no 
danger  therein.  Matt.  xxvi.  39.  Luke  xxii.  41.  But  when  they 
constrained  men  continually  to  live  a  solitary  life,  it  was  a  device 
of  the  devil  himself.  For  when  a  man  is  tempted  and  is  alone, 
he  is  not  able  to  raise  up  himself,  no,  not  in  the  least  temptation 
that  can  be. 

Verse  1 9.     And  it  was  ordained  by  angels  in  the  hand  of  a 

mediator. 

This  is  a  little  digression  from  his  purpose,  which  he  neither 
declareth  nor  finisheth,  but  only  toucheth  it  by  the  way,  and  so 
proceedeth.  For  he  returneth  incontinent  to  his  purpose,  when 
he  saith,  "  What,  is  the  law  then  contrary  to  the  promises  of 
God?"  Now,  this  was  the  occasion  of  his  digression.  He  fell 
into  this  difference  between  the  law  and  the  gospel :  that  the 
law,  added  to  the  promises,  did  differ  from  the  gospel,  not  only 
in  respect  of  the  time,  but  also  of  the  author  and  the  efficient 
cause  thereof.  For  the  law  was  delivered  by  the  angels,  (Heb.  i.) 
but  the  gospel  by  the  Lord  himself  Wherefore  the  gospel  is 
far  more  excellent  than  the  law ;  for  the  law  is  the  voice  of  the 
servants,  but  the  gospel  is  the  voice  of  the  Lord  himself  There- 
fore, to  abase  and  to  diminish  the  authority  of  the  law,  and  to 
exalt  and  magnify  the  gospel,  he  saith  that  the  law  was  a  doc- 
trine given  to  continue  but  for  a  small  time,  (for  it  endured  but 
only  until  the  fulness  of  the  promise,  that  is  to  say,  until  the 
blessed  seed  came  which  fulfilled  the  promise :)  but  the  gospel 
was  forever.  For  all  the  faithful  have  had  always  one  and  the 
selfsame  gospel  from  the  beginning  of  the  world,  and  by  that 
they  were  saved.  The  law,  therefore,  is  far  inferior  to  the  gospel, 
because  it  was  ordained  by  the  angels,  which  are  but  servants, 
and  endured  but  for  a  short  time,  whereas  the  gospel  was  or- 
dained by  the  Lord  himself,  to  continue  forever.  Heb.  i.  For  it 
was  promised  before  all  worlds.   Tit.  i. 

Moreover,  the  word  of  the  law  was  not  only  ordained  by  the 
angels  being  but  servants,  but  also  by  another  servant  far  inferior 
-to  the  angels,  namely,  by  a  man  ;  that  is,  (as  here  he  saith,)  by 
the  hand  of  a  mediator,  that  is  to  say,  Moses.  Now,  Christ  is 
not  a  servant,  but  the  Lord  himself  He  is  not  a  mediator  be- 
tween God  and  man,  according  to  the  law,  as  Moses  was ;  but 
he  is  a  mediator  of  a  belter  testament.  The  law  therefore  was 
ordained  by  angels  as  servants.     For  Moses  and  the  people  hearo 


396  COMMENTARY  ON  ST.  PAUL's  [chAP.  III. 

God  speaking  in  the  mount  Sinai ;  that  is  to  say,  they  heard  the 
angels  speaking  in  the  person  of  God.  Therefore  Stephen,  in 
the  seventh  chapter  of  the  Acts,  saith,  "Ye  have  received  the 
law  by  the  ministry  of  angels,  and  ye  have  not  regarded  it." 
Also  the  text  in  the  third  of  Exodus  showeth  plainly  that  the 
angel  appeared  unto  Moses  in  a  flame  of  fire,  and  spake  unto 
him  from  the  midst  of  the  bush. 

Paul  therefore  signifieth  that  Christ  is  a  mediator  of  a  far  better 
testament  than  Moses.  And  here  he  alludeth  to  that  history  m 
Moses  concerning  the  giving  of  the  law,  which  saith  that  Moses 
led  the  people  out  of  their  tents  to  meet  with  God,  and  that  he 
placed  them  at  the  foot  of  the  mount  Sinai.  There  was  a  heavy 
and  a  horrible  sight.  The  whole  mount  was  on  a  flame  of  fire. 
When  the  people  saw  this,  they  began  to  tremble  ;  for  they 
thought  that  they  should  have  been  suddenly  destroyed  in  this 
fearful  tempest.  Because  therefore  they  could  not  abide  the 
law  sounding  so  horribly  out  of  mount  Sinai,  (for  that  terrifying 
voice  of  the  law  would  have  killed  the  people,)  they  said  unto 
Moses,  their  mediator,  "  Come  thou  hither,  and  hear  what  the 
Lord  saith,  and  speak  thou  unto  us."  And  he  answered,  "I 
myself,"  saith  he,  "  was  a  mediator,  and  one  that  stood  between 
God  and  you,"  &c.  By  these  places  it  is  plain  enough  that 
Moses  was  appointed  a  mediator  between  the  people  and  the 
law  speaking. 

Wherefore  Paul  by  this  history  goeth  about  to  declare,  that  it 
is  impossible  that  righteousness  should  come  by  the  law.  As  if 
he  should  say,  How  can  the  law  justify,  seeing  the  whole  people 
of  Israel,  being  purified  and  sanctified,  yea,  and  Moses  himself, 
the  mediator  between  God  and  the  people,  were  afraid,  and 
trembled  at  the  voice  of  tlie  law  ?  as  it  is  said  in  the  epistle  to 
the  Hebrews,  "  Here  was  nothing  but  fear  and  trembling."  But 
what  righteousness  and  holiness  is  this,  not  to  be  able  to  bear, 
yea,  not  to  be  able  or  willing  to  hear  the  law,  but  to  fly  from  it, 
and  so  to  hate  it,  that  it  is  impossible  to  hate  and  abhor  any 
thing  more  in  the  whole  world  ?  As  the  history  most  plainly 
testifieth  that  the  people,  when  they  heard  the  law,  did  hate 
nothing  more  than  the  law,  and  rather  wished  death,  than  to 
hear  the  law. 

So,  when  sin  is  discovered,  as  it  were,  by  certain  bright  beams 
which  the  law  striketh  into  the  heart,  there  is  nothing  more 
odious  and  more  intolerable  to  man  than  the  law  is.  Here  he 
would  rather  choose  death,  than  be  constrained  to  bear  these 
terrors  of  the  law,  never  so  little  a  time;  which  is  a  most  certain 
token  that  the  law  justifieth  not.  For  if  the  law  did  justify, 
then,  no  doubt,  men  would  love  it ;  they  would  delight  and  take 
pleasure  in  it,  and  would  embrace  it  with  hearty  good-will.  But 
where  is  this  good-wiU.'  Nowhere;  neither  in  Moses,  nor  in  the 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  397 

whole  people,  for  they  were  all  astonished  and  fled  back.  And 
how  doth  a  man  love  that  which  he  flieth?  Or  how  delighteth 
he  in  that  which  he  deadly  hateth  ? 

Wherefore  this  flight  showeth  a  deadly  hatred  of  man's  heart 
against  the  law,  and  so  consequently  against  God  himself,  the 
author  of  the  law.  And  if  there  were  no  other  argument  to 
prove  that  righteousness  cometh  not  by  the  law,  this  one  history 
were  enough,  which  Paul  setteth  out  in  these  few  words:  "In 
the  hand  of  a  mediator."  As  though  he  would  say,  Do  ye  not 
remember  that  your  fathers  were  so  far  unable  to  hear  the  law, 
that  they  had  need  of  Moses  to  be  their  mediator  ?  And  when 
he  was  appointed  to  that  office,  they  were  so  far  from  loving  of 
the  law,  that  they,  by  a  fearful  flight,  together  with  their  medi- 
ator, showed  themselves  to  hate  the  same,  as  the  epistle  to  the 
Hebrews  witnesseth ;  and  if  they  could,  they  would  have  gone 
even  through  an  iron  mountain  back  again  into  Egypt.  But 
they  were  enclosed  round  about,  so  that  they  had  no  way  to 
escape.  Therefore  they  cry  unto  Moses:  "  Speak  thou  unto  us; 
for  if  we  hear  the  voice  of  the  Lord  our  God  any  more,  we  shall 
die."  Exod.  xx.  19.  Dent.  v.  25.  Now,  therefore,  if  they  be  not 
able  to  hear  the  law,  how  should  they  be  able  to  accomplish  it? 

Wherefore,  if  the  people  that  were  under  the  law,  were  con- 
strained by  necessity  to  have  a  mediator,  it  foUoweth,  by  an  in- 
fallible consequence,  that  the  law  justifieth  them  not.  What  did 
it  then  ?  Even  the  same  thing  that  Paul  saith :  "  The  law  is 
added  that  sin  might  abound."  Rom.  v.  20.  The  law,  therefore, 
was  a  light  and  a  sun,  which  struck  his  beams  into  the  hearts 
of  the  children  of  Israel,  whereby  it  terrified  them,  and  struck 
into  them  such  a  fear  of  God,  that  they  hated  both  the  law  and 
the  author  thereof,  which  is  a  horrible  impiety.  Would  ye  now 
say  that  these  men  were  righteous  ?  They  are  righteous  which 
hear  the  law,  and  with  a  good-will  embrace  the  same  and  delight 
therein.  But  the  history  of  giving  the  law  witnesseth  that  all 
men  in  the  whole  world,  be  they  never  so  holy,  (especially  seeing 
that  they  which  were  purified  and  sanctified  could  not  hear  the 
law,)  do  hate  and  abhor  the  law,  and  wish  that  the  law  were 
not.  Therefore  it  is  impossible  that  men  should  be  justified  by 
the  law ;  nay,  it  hath  a  clean  contrary  effect. 

Although  Paul  (as  I  have  said)  doth  but  only  touch  this  place 
by  the  way,  and  doth  not  thoroughly  weigh  it,  nor  fully  finish 
the  same,  yet  he  that  shall  diligently  and  attentively  read  it,  may 
easily  understand  that  he  speaketh  very  well  of  both  mediators; 
that  is  to  say,  of  Moses  and  of  Christ,  and  compareth  the  one 
with  the  other,  as  hereafter  we  will  declare.  If  he  would  have 
prosecuted  this  matter  more  largely,  this  only  place  would  have 
ministered  unto  him  an  argument  and  occasion  plentiful  enough 
to  write  a  new  epistle :  and  that  history  also  in  the  nineteenth 

2  L 


^^  COMMENTARY  ON  ST.  PAUL's      [cHAP.  III. 

and  twentieth  of  Exodus,  concerning  the  giving  of  the  law, 
would  minister  matter  enough  to  write  a  new  vohmie,  ahhough 
it  were  read  but  slightly,  and  without  affection  ;  albeit  it  may 
seem  to  be  very  barren  to  those  which  know  not  the  true  office 
and  use  of  the  law,  if  it  be  compared  with  other  holy  histories. 

Hereby  we  may  see  that  if  all  the  world  had  stood  at  the 
mount,  as  the  people  of  Israel  did,  they  would  have  hated  the 
law,  and  would  have  fled  from  it,  as  they  did.  The  whole 
world,  therefore,  is  an  enemy  to  the  law,  and  hateth  it  most 
deadly ;  but  the  law  is  holy,  righteous,  and  good,  and  is  the 
perfect  rule  of  the  will  of  God.  How  then  can  he  be  righteous, 
which  doth  not  only  abhor  and  detest  the  law,  and  fly  from  it, 
but,  moreover,  is  an  enen^y  of  God,  who  is  the  author  of  the 
law  ?  And  true  it  is  that  the  flesh  can  do  no  otherwise,  as  Paul 
witnesseth :  (Rom.  viii.)  "The  wisdom  of  the  flesh  is  enmity 
against  God :  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  it  be."  Therefore,  it  is  an  extreme  madness  so  to 
hate  God  and  his  law,  that  thou  canst  not  abide  to  hear  it ; 
and  yet,  notwithstanding,  to  affirm  that  we  are  made  righteous 
thereby. 

Wherefore  the  sophisters  and  school  divines  are  stark  blind, 
and  understand  nothing  at  all  of  this  doctrine.  They  look  only 
upon  the  outward  vizor  of  the  law,  thinking  that  it  is  accom- 
plished by  civil  works,  and  that  they  are  righteous  before  God, 
which  do  the  same  externally,  not  considering  the  true  and 
spiritual  eflect  thereof;  which  is  not  to  justify,  and  to  quiet  and 
pacify  afflicted  consciences,  but  to  increase  sin,  to  terrify  the  con- 
science, and  to  engender  wrath.  They  being  ignorant  of  this, 
do  vaunt  that  man  hath  a  good  will,  and  a  right  judgment  of 
reason  to  do  the  law  of  God.  But  whether  this  be  true  or  no, 
ask  the  people  of  the  law,  with  their  mediator,  who  heard  the 
voice  of  the  law  in  the  mount  Sinai.  Ask  David  himself,  who, 
as  often  as  he  complaineth  in  the  Psalms  that  he  was  cast  from 
the  face  of  God,  that  he  was  even  in  hell,  and  that  he  was  ter- 
rified and  oppressed  with  the  greatness  of  his  sin,  with  the 
wrath  and  judgment  of  God,  set  not  sacrifices,  nor  yet  the  law 
itself,  against  these  mighty  tyrants,  but  was  raised  up  and 
comforted  by  the  only  free  mercy  of  God.  Therefore,  the  law 
justifieth  not. 

If  the  law  should  serve  mine  affections,  that  is  to  say,  if  it 
should  approve  mine  hypocrisy,  mine  opinion  and  confidence 
of  mine  own  righteousness :  if  it  should  say  that,  without  the 
mercy  of  God  and  faith  in  Christ,  through  the  help  of  it  alone 
(as  all  the  world  naturally  judgeth  of  the  law)  I  might  be 
justified  before  God :  and,  moreover,  if  it  should  say  that  God 
ip  pacified  and  overcome  by  works,  and  is  bound  to  reward  the 
doers  thereof,  that  so,  having  no  need  of  God,  I  might  be  a  God 


VER.  19.]  EPISTLE  TO  THE   GALA.TIANS.  399 

unto  myself,  and  merit  grace  by  my  works,  and  setting  my  Sa- 
viour Christ  apart,  might  save  myself  by  my  own  merits:  if,  I 
say,  the  law  should  thus  serve  mine  affections,  then  should  it  be 
sweet,  delectable,  and  pleasant  indeed  ;  so  well  can  reason  flatter 
itself.  Notwithstanding  this  should  no  longer  continue,  but 
until  the  law  should  come  to  his  own  use  and  office;  then  should 
it  appear  that  reason  cannot  suffer  those  bright  beams  of  the 
law.  There  some  Moses  must  needs  come  between  as  a 
mediator,  and  yet  notwithstanding,  without  any  fruit,  as  I  will 
declare  hereafter. 

To  this  purpose  serveth  that  place  in  the  third  chapter  of  the 
Second  Epistle  to  the  Corinthians,  concerning  the  covered  face 
of  Moses,  where  Paul,  out  of  the  history  of  the  thirty-fourth 
chapter  of  Exodus,  showeth  that  the  children  of  Israel  not  only 
did  not  know,  but  also  could  not  abide  the  true  and  spiritual  use 
of  the  law ;  first,  for  that  they  could  not  look  unto  the  end  of 
the  law,  (saith  Paul,)  because  of  the  veil  which  Moses  put  upon 
his  face.  Again,  they  could  not  look  upon  the  face  of  Moses, 
being  bare  and  uncovered,  for  the  glory  of  his  countenance. 
For  when  Moses  went  about  to  talk  with  them,  he  covered  his 
face  with  a  veil,  without  which  they  could  not  bear  his  talk ; 
that  is,  they  could  not  hear  Moses  himself,  the  mediator,  unless 
he  had  set  another  mediator  between,  that  is  to  say,  the  veil. 
How,  then,  should  they  hear  the  voice  of  God,  or  of  an  angel, 
when  they  could  not  hear  the  voice  of  Moses,  being  but  a  man, 
yea,  and  also  their  mediator,  except  his  face  had  been  covered  ? 
Therefore,  except  the  blessed  seed  come  to  raise  up  and  comfort 
him  which  hath  heard  the  law,  he  perisheth  through  desperation, 
in  detesting  of  the  law,  in  hating  and  .blaspheming  of  God,  and 
daily  more  and  more  offending  against  God.  For  this  fear  and 
confusion  of  conscience  which  the  law  bringeth,  the  deeper  it 
pierceth,  and  the  longer  it  continueth,  the  more  it  increaseth 
hatred  and  blasphemy  against  God. 

This  history,  therefore,  teacheth  what  is  the  power  of  free- 
will. The  people  are  stricken  with  fear,  they  tremble,  and  they 
fly  back.  Where  is  now  free-will  ?  Where  is  now  that  good 
will,  that  good  intent,  that  right  judgment  of  reason,  which  the 
Papists  do  so  much  brag  of?  What  availeth  free-will  here  in 
these  sanctified  and  holy  men?  It  can  say  nothing.  It  blindeth 
their  reason  ;  it  perverteth  their  will :  it  receiveth  not,  it  saluteth 
not,  it  embraceth  not,  with  joy,  the  Lord  coming,  with  thunder- 
ing, lightning,  and  fire,  unto  the  mount  Sinai :  It  cannot  hear  the 
voice  of  the  Lord ;  but  contrariwise,  it  saith,  "  let  not  the  Lord 
speak  unto  us,  lest  we  die."  We  see  then,  what  the  strength 
and  power  of  free-will  is  in  the  children  of  Israel,  who,  though 
they  were  cleansed  and  sanctified,  could  not  abide  the  hearing 
of  one  syllable  or  letter  of  the  law.     Therefore,  these  high  com 


400  COMMENTARY   ON    ST.  PAUL's  [chAP.  III. 

mendations,  which  th  ^  Papists  give  to  their  free-will,  are  nothing 
else  but  mere  toys  and  doting  dreams. 

Verse  20.     Now,  a  mediator  is  not  a  mediator  of  one. 

Here  he  compareth  these  two  mediators  togetlier,  and  that 
with  a  marvellous  brevity:  yet  so,  notwithstanding,  that  he 
satisfieth  the  attentive  reader,  who,  because  this  word  mediator 
is  general,  by-and-by  understandeth  that  Paul  speaketh  of  the 
mediator  generally,  and  not  of  Moses  only.  "  A  mediator," 
saith  he,  "is  not  a  mediator  of  one  only."  But  this  word  neces- 
sarily coniprehendeth  two,  that  is  to  say,  him  that  is  offended 
and  him  that  is  the  offender :  of  whom,  the  one  hath  need  of  in- 
tercession, and  the  other  necdeth  none.  Wherefore,  a  mediator 
is  not  of  one,  but  of  two,  and  of  such  two  as  be  at  variance 
between  themselves.  So  Moses,  by  a  general  definition,  is  a 
mediator,  because  he  doth  the  office  of  a  mediator  between  the 
law  and  the  people,  which  cannot  abide  the  true  and  spiritual 
use  of  the  law.  The  law,  therefore,  must  have  a  new  face,  and 
his  voice  must  be  changed  :  that  is  to  say,  the  voice  of  the  law 
muot  be  njade  spiritual,  or  the  law  nuist  be  made  lively  in  the 
mward  aff"ection,  and  must  put  on  a  vizor  or  a  veil,  that  it  may 
now  become  more  tolerable,  so  that  the  people  may  be  able  to 
hear  it  by  the  voice  of  Moses. 

Now,  the  law  being  thus  covered,  speaketh  no  more  in  his 
majesty,  but  by  the  mouth  of  Moses.  After  this  manner  it 
doth  not  his  office  any  more :  that  is,  it  terrifieth  not  the  con- 
science. And  this  is  the  cause  that  they  do  neither  understand 
nor  regard  it :  by  means  whereof,  they  become  secure,  negligent, 
and  presumptuous  hypocrites.  And  yet,  notwithstanding,  tlie 
one  of  these  two  must  needs  be  done :  to  wit,  that  either  the 
law  must  be  without  his  use,  and  covered  with  a  veil,  (but  then, 
as  I  have  said,  it  maketh  hypocrites,)  or  else  it  must  be  in  his 
true  use  without  the  veil,  and  then  it  killeth.  For  man's  heart 
cannot  abide  the  law  in  his  true  use  without  the  veil.  It  be- 
lioveth  thee,  therefore,  if  thou  look  to  the  end  of  the  law  with- 
out the  veil,  either  to  lay  hold  on  that  blessed  seed  by  faith  ;  that 
is  to  say,  thou  must  look  beyond  the  end  of  the  law  unto  Christ, 
which  is  the  accomplishment  of  the  law,  which  may  say  unto 
thee.  The  law  hath  terrified  thee  enough,  be  of  good  comfort, 
my  son,  thy  sins  are  forgiven  thee,  (whereof  I  will  speak  more 
anon  ;)  or  else  surely  thou  must  have  Moses  for  thy  mediator, 
with  his  veil. 

For  this  cause  Paul  saith,  "  A  mediator  is  not  a  mediator  of 
one."  For  it  could  not  be  that  Moses  should  be  a  mediator  of 
God  alone,  for  God  needeth  no  mediator.  And  again,  he  is  not 
a  mediator  of  the  people  only,  but  he  doth  the  office  of  a 
mediator  between  God  and  the  people,  which  were  at  variance 


VEiS.  20.]  EPISTLE   TO   THE   GALATIANS.  401 

with  God.  For  it  is  the  office  of  a  mediator  to  pacify  the  party 
that  is  offended,  and  to  reconcile  unto  him  the  party  that  is  the 
offender.  Notwithstanding,  Moses  is  such  a  mediator  (as  I 
have  said)  as  doth  nothing  else  but  change  the  voice  of  the  law, 
and  maketh  it  tolerable,  so  that  the  people  may  abide  the  hear- 
ing thereof,  but  he  giveth  no  power  to  accomplish  the  same.  To 
conclude,  he  is  a  mediator  of  the  veil,  and  therefore,  he  giveth 
no  power  to  perform  the  law,  but  only  in  the  veil.  Therefore, 
his  disciples,  in  that  he  is  a  mediator  of  the  veil,  must  always  be 
hypocrites. 

But  what  should  have  come  to  pass,  think  ye,  if  the  law  had 
been  given  without  Moses,  either  else  before  or  after  Moses,  and 
that  there  had  been  no  mediator,  and,  moreover,  that  the  people 
should  neither  have  been  suffered  to  fly,  nor  to  have  a  mediator? 
Here  the  people,  being  beaten  down  with  intolerable  fear,  should 
either  have  perished  forthwith,  or  if  they  should  have  escaped, 
there  must  needs  have  come  some  other  mediator,  which  should 
have  set  himself  between  the  law  and  the  people,  to  the  end  that 
both  the  people  might  be  preserved,  and  the  law  remain  in  his 
force,  and  also  an  atonement  might  be  made  between  the  law 
and  the  people.  Indeed,  Moses  cometh  in  the  mean  time,  and 
is  made  a  mediator ;  he  putteth  on  a  veil  and  covereth  his  face ; 
but  he  cannot  deliver  men's  consciences  from  the  anguish  and 
terror  which  the  law  bringeth.  Therefore,  when  the  poor 
sinner,  at  the  hour  of  death,  or  in  the  conflict  of  conscience,., 
feeleth'the  wrath  and  judgment  of  God  for  sin,  which  the  law 
revealeth  and  increaseth  here,  to  keep  him  .from  desperation, 
setting  Moses  aside  with  his  law,  he  must  have  a  mediator  which 
may  say  unto  him.  Although  thou  be  a  sinner,  yet  shalt  thou 
remain ;  that  is,  thou  shalt  not  die,  although  the  law,  with  his 
wrath  and  malediction,  do  still  remain. 

This  mediator  is  Jesus  Christ,  which  changeth  not  the  voice 
of  the  law,  nor  hideth  the  same  with  a  veil,  as  Moses  did,  nor 
leadeth  me  out  of  the  sight  of  the  law ;  but  he  setteth  himself 
against  the  wrath  of  the  law  and  taketh  it  away,  and  satisfieth 
the  law  in  his  own  body  by  himself  And  by  the  gospel  he 
saith  unto  me,  "Indeed,  the  law  threateneth  unto  thee  the  wrath 
of  God  and  eternal  death ;  but  be  not  afraid :  fly  not  away,  but 
stand  fast.  I  supply  and  perform  all  things  for  thee ;  I  satisfy 
the  law  for  thee.  This  is  a  mediator  which  far  excelleth  Moses, 
who  setteth  himself  between  God  being  offended,  and  the  offender. 
The  intercession  of  Moses  here  profiteth  nothing :  he  hath  done 
his  office,  and  he  with  his  veil  is  now  vanished  away.  Here 
the  miserable  sinner  being  utterly  desperate,  or  a  man  now  ap- 
proaching unto  death,  and  God  being  offended,  do  encounter 
together.  Therefore,  there  must  come  a  far  other  mediator  than 
Moses,  which  may  satisfy  the  law,  take  away  the  wrath  thereof, 
51  2l2 


402  COMMENTARY  ON  ST.  PAUL's  [chAP.  in. 

and  may  reconcile  unto  God  which  is  angry,  that  poor  sinner, 
miserable  and  guilty  of  eternal  death. 

Of  this  mediator  Paul  speaketh  briefly  when  he  saith,  "a 
mediator  is  not  a  mediator  of  one."  For  this  word  mediator 
properly  signifieth  such  a  one  as  doth  the  oflice  of  a  mediator 
between  the  party  that  is  offended  and  the  offender.  We  are 
the  offenders ;  God,  with  his  law,  is  he  which  is  offended  :  And 
the  offence  is  such,  that  God  cannot  pardon  it,  neither  can  we 
satisfy  for  the  same.  Therefore,  between  God  (who  of  himself 
is  but  one,)  and  us,  there  is  wonderful  discord.  Moreover,  God 
cannot  revoke  his  law,  but  he  will  have  it  observed  and  kept. 
And  we,  which  have  transgressed  the  law,  cannot  fly  from  the 
presence  of  God.  Christ,  therefore,  hath  set  himself  a  mediator 
between  two  which  are  quite  contrary,  and  separate  asunder 
with  an  infinite  and  everlasting  separation,  and  hath  reconciled 
them  together.  And  how  hath  he  done  this  ?  "  He  hath  put 
away  (as  Paul  saith  in  another  place)  the  handwriting  which 
was  against  us,  which  by  ordinances  (that  is,  by  the  law)  was 
contrary  unto  us,  and  he  hath  taken  it  and  fastened  it  to  the 
cross,  and  hath  spoiled  principalities  and  powers,  and  hath  made 
a  show  of  them  openly,  and  hath  triumphed  over  them  by  him- 
self." Therefore,  he  is  not  a  mediator  of  one,  but  of  two^ 
utterly  disagreeing  between  themselves.  • 

This  is  also  a  place  full  of  power  and  efllicacy  to  confound  the 
righteousness  of  the  law,  and  to  teach  us,  that,  in  the  matter  of 
justification,  it  ought  to  be  utterly  removed  out  of  our  sight. 
Also  this  word  [mediator]  ministereth  sufficient  matter  to  prove 
that  the  law  justifieth  not :  for  else  what  need  should  we  have 
of  a  mediator  ?  Seeing  then  that  man's  nature  cannot  abide  the 
hearing  of  the  law,  much  less  is  it  able  to  accomplish  the  law,  or 
to  agree  with  the  law. 

This  doctrine  (which  I  do  so  often  repeat,  and  not  without 
tediousness  do  still  beat  into  your  heads)  is  the  true  doctrine  of 
the  law,  which  every  Christian  ought  with  all  diligence  to  learn, 
that  ha  may  be  able  truly  to  define  what  the  law  is,  what  is  the 
true  use  and  office,  what  are  the  limits,  what  is  the  power,  the 
time,  and  the  end  thereof  For  it  hath  an  effect  clean  contrary 
to  the  judgment  of  all  men,  which  have  this  pestilent  and  perni- 
cious opinion  naturally  rooted  in  them,  that  the  law  justifieth. 
Therefore  I  fear  lest  this  doctrine  will  be  defaced  and  darkened 
again,  when  we  are  dead.  For  the  world  must  be  replenished 
with  horrible  darkness  and  errors,  before  the  latter  day  come. 

Whoso,  therefore,  is  able  to  understand  this,  let  him  under- 
stand it,  that  the  law,  in  true  Christian  divinfty,  and  in  his  true 
and  proper  definition,  doth  not  justify,  but  hath  quite  a  contrary 
effect.  For  it  showeth  and  revealeth  unto  us  ourselves  ;  it  setteth 
God  before  us  in  his  anger ;  it  revealetli  God's  wrath ;  it  terri- 


VER.  20.]  EPISTLE  TO  THE  GALATIANS.  403 

fieth  us ;  and  it  doth  not  only  reveal  sin,  but  also  mightily  in- 
creaseth  sin,  so  that  where  sin  was  before  but  little,  now  by  the 
law,  which  bringeth  the  same  to  light,  it  becometh  exceeding 
sinful :  so  that  a  man  now  beginneth  to  hate  the  law  and  fly  from 
it,  and  with  a  perfect  hatred  to  abhor  God,  the  maker  of  the  law. 
This  is  not  to  be  justified  by  the  law,  (and  that  reason  itself  is 
compelled  to  grant,)  but  to  commit  a  double  sin  against  the  law: 
first,  not  only  to  have  a  will  so  disagreeing  from  the  law  that 
thou  canst  not  hear  it,  but  also  to  do  contrary  to  that  which  it 
commandeth  :  and  secondly,  so  to  hate  it  that  thou  wouldst  wish 
it  were  abolished,  together  with  God  himself,  who  is  the  author 
thereof,  and  absolutely  good. 

Now,  what  greater  blasphemy,  what  sin  more  horrible  can  be 
imagined  than  to  hate  God,  to  abhor  his  law,  and  not  to  suffer  the 
hearing  thereof,  which  notwithstanding  is  good  and  holy  ?  For  the 
history  doth  plainly  witness  that  the  people  of  Israel  refused  to 
hear  that  excellent  law,  those  holy  and  most  gracious  words, 
namely,  "  I  am  the  Lord  thy  God,  which  brought  thee  out  of  the 
land  of  Egypt,  and  out  of  the  house  of  bondage.  Thou  shalt 
have  none  other  gods,  &c.  Showing  mercy  to  thousands,  &c. 
Honour  thy  father  and  thy  mother,  that  it  may  go  well  with 
thee,  and  that  thy  days  may  be  prolonged  upon  the  earth,  &c.," 
(Exod.  XX.  2.  Deut.  iv.  40,)  and  that  they  had  need  of  a  me- 
diator. They  could  not  abide  this  most  excellent,  perfect,  and 
divine  wisdom,  this  most  gracious,  sweet,  and  comfortable  doc- 
trine. "  Let  not  the  Lord  speak  unto  us,"  say  they,  "  lest  we 
die.  Speak  thou  unto  us,"  &c.  Doubtless,  it  is  a  marvellous 
thing  that  a  man  cannot  hear  that  which  is  his  whole  felicity, 
namely,  that  he  hath  a  God,  yea,  and  a  merciful  God,  which  will 
show  mercy  unto  him  in  many  thousands  of  generations,  &c. 
And  moreover  that  he  cannot  abide  that  which  is  his  chief  safety 
and  defence,  namely,  "  Thou  shalt  not  kill ;  thou  shalt  not  com- 
mit adultery ;  thou  shalt  not  steal."  For  by  these  words  the 
Lord  hath  defended  and  fortified  the  life  of  man,  his  wife,  his 
children,  and  his  goods,  as  it  were,  with  a  wall,  against  the  force 
and  violence  of  the  wicked. 

The  law  then  can  do  nothing,  saving  that  by  his  light  it  light- 
eneth  the  conscience,  that  it  may  know  sin,  death,  the  judgment, 
and  the  wrath  of  God.  Before  the  law  come,  I  am  secure ;  I 
feel  no  sin.  But  when  the  law  cometh,  sin,  death,  and  hell  are 
revealed  unto  me.  This  is  not  to  be  made  righteous,  but  guilty, 
and  the  enemy  of  God,  to  be  condemned  to  death  and  hell-fire. 
The  principal  point  therefore  of  the  law  in  true  Christian  divinity 
is  to  make  men  not  better,  but  worse ;  that  is  to  say,  it  showeth 
unto  them  their  sin,  that  by  the  knowledge  thereof,  they  may 
be  humbled,  terrified,  bruised,  and  broken,  and  by  this  mean.s 
may  be  driven  to  seek  comfort,  and  so  to  come  to  that  blessed  seed 


^4  COMMENTARY  ON  ST.   PkXfL%  [cHAP.  lit. 

Verse  20.     But  God  is  one. 

God  offendeth  no  man,  and  therefore  needeth  no  mediator. 
But  we  offend  God,  and  therefore  we  have  need  of  a  mediator, 
not  Moses,  but  Christ,  which  speaketh  far  better  things  for  us. 
&c.  Hitherto  he  hath  continued  in  his  digression ;  now  he  return 
eth  to  his  purpose. 

Verse  21.     Is  the  law  I  hen  against  the  promise  of  God? 

Paul  said  before  that  the  law  justifieth  not.  Shall  we  then 
take  away  the  law  ?  No,  not  so.  For  it  bringeth  with  it  a  cer- 
tain commodity.  What  is  that?  It  bringeth  men  unto  the 
knowledge  of  themselves.  It  discovereth  and  increaseth  sin,  &c. 
Here  now  ariseth  another  objection :  If  the  law  do  nothing  else 
but  make  men  worse,  in  showing  unto  them  their  sin,  then  is  it 
contrary  to  the  promises  of  God.  For  it  seemeth  that  God  is 
but  only  provoked  to  anger  and  offended  through  the  law,  and 
therefore  he  regardeth  not,  nor  performeth  his  promises.  We 
Jews  have  thought  the  contrary ;  to  wit,  that  we  are  restrained 
and  bridled  by  this  external  discipline,  to  the  end  that  God,  being 
provoked  thereby,  might  hasten  the  performing  of  his  promise, 
and  that  by  this  discipline  we  might  deserve  the  promise. 

Paul  answereth :  It  is  nothing  so.  But  contrariwise,  if  ye 
have  regard  to  the  law  the  promise  is  rather  hindered ;  for  na- 
tural reason  offendeth  God,  which  so  faithfully  promiseth,  while 
it  will  not  hear  his  good  and  holy  law.  For  it  saith,  "  Let  not 
the  Lord  speak  unto  us,"  &c.  How  can  it  be,  then,  that  God 
should  perform  his  promise  unto  those,  which  not  only  re- 
ceive not  his  law  and  his  discipline,  but  also  with  a  mortal  hatred 
do  shun  it,  and  fly  from  it?  Here,  therefore,  as  I  said,  riseth 
this  objection  :  "  Is  the  law  against  the  promise  of  God  ?"  This 
objection  Paul  toucheth  by  the  way,  and  briefly  answereth, 
saying, 

Verse  21.     God  forbid. 

Why  so?  First,  for  that  God  maketh  no  promise  unto  us 
because  of  our  worthiness,  our  merits,  our  good  works  :  but  for 
his  own  goodness  and  mercy  sake  in  Christ.  He  saith  not  to 
Abraham,  All  nations  shall  be  blessed  in  thee,  because  thou  hast 
kept  the  law.  But  when  he  was  uncircumcised,  had  no  law,  and 
was  yet  an  idolater,  he  said  unto  him :  "  Go  out  of  thine  own 
land,  &c.  I  will  be  thy  protector,  &c. — Also  :  "In  thy  seed  shall 
all  nations  be  blessed."  Gen.  xii.  1  ;  xv.  1 ;  xxii.  18.  These 
are  absolute  and  mere  promises,  which  God  freely  giveth  unto 
Abraham,  without  any  condition,  or  respect  of  works,  either 
going  before,  or  coming  after. 

This  maketh  especially  against  the  Jews,  which  think  that  the 


VER.  21.]  EPISTLE   TO  THE   GALATIANS.  405 

promises  of  God  are  hindered  because  of  their  sins.  "  God," 
(saith  Paul,)  "  doth  not  slack  his  promises  because  of  our  sins,  or 
hasten  the  same  for  our  righteousness  and  merits.  He  regardeth 
neither  the  one  nor  the  other."  Wherefore,  although  we  become 
more  sinful,  and  are  brought  into  greater  contempt  and  hatred 
of  God  by  means  of  the  law,  yet  notwithstanding,  God  is  not 
moved  thereby  to  differ  his  promise.  For  his  promise  doth  not 
stand  upon  our  weakness,  but  upon  his  only  goodness  and  mercy. 
Therefore,  where  the  Jews  say,  "  The  Messias  is  not  yet  come, 
because  our  sins  do  hinder  his  coming,"  it  is  a  detestable  dream. 
As  though  God  should  become  unrighteous  because  of  our  sins, 
or  made  a  liar  because  we  are  liars.  He  abideth  always  just 
and  true :  his  truth,  therefore,  is  the  only  cause  that  he  accom- 
plisheth  and  performeth  his  promise. 

Moreover,  although  the  law  do  reveal  and  increase  sin,  yet  is 
it  not  against  the  promises  of  God ;  yea,  rather,  it  confirmeth  the 
promises;  for  as  concerning  his  proper  work  and  end,  it  humbleth 
and  prepareth  a  man  (so  that  he  useth  it  rightly)  to  sigh  and  seek 
for  mercy.  For  when  sin  is  revealed  to  a  man,  and  so  increased 
by  the  law,  then  he  beginneth  to  perceive  the  wickedness  and 
hatred  of  man's  heart  against  the  law,  and  against  God  himself, 
the  author  of  the  law.  Then  he  feeleth,  indeed,  that  not  only 
he  loveth  not  God,  but  also  hateth  and  blasphemeth  God,  who 
is  full  of  goodness  and  mercy,  and  his  law  which  is  just  and 
holy.  Then  is  he  constrained  to  confess  that  there  is  no  good 
thing  in  him.  And  thus,  when  he  is  thrown  down  and  humbled 
by  the  law,  he  acknowledgeth  himself  to  be  most  miserable  and 
damnable.  When  the  law,  therefore,  constraineth  a  man  so  to 
acknowledge  his  own  corruption,  and  to  confess  his  sin  from  the 
bottom  of  his  heart,  then  it  hath  done  his  office  truly,  and  his 
time  is  accomplished  and  ended:  and  now  is  the  time  of  grace, 
that  the  blessed  seed  may  come  to  raise  up  and  comfort  him  that 
is  so  cast  down  and  humbled  by  the  law. 

After  this  manner  the  law  is  not  against  the  promises  of  God. 
For,  first,  the  promise  hangeth  not  upon  the  law,  but  upon  the 
truth  and  mercy  of  God  only  and  alone.  Secondly,  when  the 
law  is  in  his  chief  end  and  office,  it  humbleth  a  man,  and  in 
humbling  him,  it  maketh  him  to  sigh  and  groan,  and  to  seek  the 
hand  and  aid  of  the  mediator,  and  maketh  his  grace  and  his 
mercy  exceeding  sweet  and  comfortable,  (as  is  said,  "  thy  mercy 
is  sweet,"  Ps.  cix.)  and  his  gift  precious  and  inestimable.  And 
by  this  means  it  prepareth  us,  and  maketh  us  apt  to  apprehena 
and  to  receive  Christ.  For,  as  the  poet  saith,  Dulcia  non  meruit y 
qui  non  gustavit  amara  :  that  is. 

Whoso  hath  not  tasted  the  things  that  are  bitter. 
Is  not  worthy  to  taste  the  things  that  are  sweeter. 


406  COMMENTARY  ON   ST.  PAUL's  [cHAr.  III. 

There  is  a  common  proverb,  that  hunger  is  the  best  cook. 
Like  as,  therefore,  the  dry  earth  coveteth  the  rain,  even  so  the 
law  maketh  troubled  and  afflicted  souls  to  thirst  after  Christ.  To 
such,  Christ  savoureth  sweetly :  to  them  he  is  nothing  else  but 
joy,  consolation,  and  life.  And  there  beginneth  Christ  and  his 
benefit  rightly  to  be  known. 

.  This  is,  then,  the  principal  use  of  the  law :  namely,  when  a 
man  can  so  use  it,  that  it  may  humble  him  and  make  him  thirst 
after  Christ.  And,  indeed,  Christ  requireth  thirsty  souls,  whom 
he  most  lovingly  and  graciously  allureth  and  calleth  unto  him, 
when  he  saith,  "Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  refresh  you."  Matt.  xi.  28.  He  delighteth, 
therefore,  to  water  these  dry  grounds.  He  poureth  not  his 
waters  upon  fat  and  rank  grounds,  or  such  as  are  not  dry  and 
covet  no  water.  His  benefits  are  inestimable,  and  therefore,  he 
giveth  them  to  none  but  mito  such  as  have  need  of  them,  and 
earnestly  desire  them.  He  preacheth  glad  tidings  to  the  poor 
he  giveth  drink  to  the  thirsty.  "  If  any  thirst,"  (saith  St.  John,) 
"let  him  come  unto  me,"  &c.  "He  healeth  the  broken  hearted," 
&c.  John  vii.  37.  Ps.  cxlvii.  3.  That  is,  he  comforteth  those 
that  are  bruised  and  afflicted  by  the  law.  Therefore,  the  law  is 
not  against  the  promises  of  God. 

Verse  21.     For  if  there  had  been  a  law  given  which  hringeth 
life,  surely  righteousness  should  have  been  by  the  law. 

By  these  words  Paul  signifieth,  that  no  law  of  itself  is  able  to 
quicken  or  give  life,  but  only  killeth.  Therefore,  such  works  as 
are  done,  not  only  according  to  the  laws  and  traditions  of  the 
pope,  but  also  according  to  the  very  law  of  God,  do  not  justify 
a  man  before  God,  but  make  him  a  sinner :  they  do  not  pacify 
the  wrath  of  God,  but  they  kindle  it :  they  obtain  not  righteous- 
ness, but  they  hinder  it :  they  quicken  not,  but  they  kill  and 
destroy.  Therefore,  when  he  saith,  "  If  a  law  had  been  given 
which  could  have  brought  life,"  &c.  he  teacheth  plainly  that  the 
law  of  itself  justifieth  not,  but  that  it  hath  a  clean  contrary  effect. 

Although  these  words  of  Paul  be  plain  enough,  yet  are  they 
obscure  and  utterly  unknown  to  the  Papists.  For  if  they  did 
understand  them  indeed,  they  would  not  so  magnify  their  free 
will,  their  own  natural  strength,  the  keeping  of  the  counsels,  the 
works  of  supererogation,  &c.  But,  lest  they  should  seem  to  be 
manifestly  wicked,  and  plain  infidels,  in  denying  the  words  of 
the  apostle  of  Christ  so  impudently,  they  have  this  pestilent  gloss 
always  ready,  (whereby  they  pervert  the  places  of  Paul  con- 
cerning the  law,  which  revealeth  sin  and  engendereth  wrath,  that 
is  to  say,  the  ten  commandments,)  that  Paul  speaketh  only  of  the 
ceremonial,  and  not  of  the  moral  law.  But  Paul  speaketh  plainly 
when  he  saith,  "if  a  law  had  been  given,"  &c.;  and  he  excepteth 


TER.  2I.J  EPISTLE   TO  THE   GALATIANS.  407 

no  law.  Wherefore,  this  gloss  of  the  Papists  is  not  worth  a 
rush ;  for  the  laws  of  the  ceremonies  were  as  well  commanded 
of  God,  and  as  strictly  kept,  as  the  moral  laws.  The  Jews  also 
kept  the  circumcision  as  precisely  as  they  did  the  Sabhath  day ; 
it  is  evident  enough,  therefore,  that  Paul  speaketh  of  the  whole 
law. 

These  words  of  the  apostle  are  sung  and  said  in  the  papacy, 
and  in  all  their  churches;  and  yet,  notwithstanding,  they  both 
teach  and  live  quite  contrary.  Paul  saith  simply  that  no  law 
was  given  to  quicken  and  to  bring  life  :  but  the  Papists  teach 
the  contrary,  and  affirm  that  many  and  infinite  laws  were  given 
to  quicken  and  to  bring  life.  Although  they  say  not  this  in  plain 
words,  yet,  in  very  deed,  such  is  their  opinion,  as  their  monkish 
religion  doth  plainly  witness,  besides  many  other  laws  and  tradi- 
tions of  men,  their  works  and  merits  before  grace  and  after,  and 
innumerable  wicked  ceremonies  and  false  worshippings,  which 
they  have  devised  of  their  own  heads,  and  those  only  have  they 
preached,  treading  the  gospel  under  their  feet,  and  assuredly 
promising  grace,  remission  of  sins,  and  life  everlasting,  to  all 
such  as  should  keep  and  accomplish  the  same.  This,  I  say,  can- 
not be  denied;  for  their  books  which  are  yet  extant,  give  certain 
testimony  thereof 

But  contrariwise,  we  affirm  with  Paul  that  there  is  no  law, 
whether  it  be  man's  law  or  God's  law,  that  giveth  life.  There- 
fore we  put  as  great  a  difference  between  the  law  and  righteous- 
ness, as  is  between  life  and  death,  between  heaven  and  hell. 
And  the  cause  that  moveth  us  so  to  affirm,  is  that  plain  and 
evident  place  of  Paul,  where  he  saith,  that  the  law  is  not  given 
to  justify,  to  give  life,  and  to  save,  but  only  to  kill  and  to  destroy, 
contrary  to  the  opinion  of  all  men  :  for  naturally  they  can  judge 
no  otherwise  of  the  law,  but  that  it  is  given  to  work  righteous- 
ness, and  to  give  life  and  salvation. 

This  difference  of  the  offices  of  the  law  and  of  the  gospel, 
keepeth  all  Christian  doctrine  in  his  true  and  proper  use.  Also 
it  maketh  a  faithful  man  judge  over  all  kinds  of  life,  over  the 
laAvs  and  decrees  of  all  men,  and  over  all  doctrine  whatsoever, 
and  it  giveth  them  power  to  try  all  manner  of  spirits.  On  the 
other  side,  the  Papists,  because  they  confound  and  mingle  the 
law  and  the  gospel  together,  can  teach  no  certainty  touching 
faith,  works,  the  states  and  conditions  of  life,  nor  of  the  differ- 
ence of  spirits. 

Now,  therefore,  after  that  Paul  hath  prosecuted  his  confutations 
and  arguments  sufficiently,  and  in  good  order,  he  teacheth  that 
the  law  (if  ye  consider  his  true  and  perfect  use)  is  nothing  else 
but  as  a  certain  schoolmaster  to  lead  us  unto  righteousness.  For 
it  humbleth  men,  it  prepareth  and  maketh  them  apt  to  receive 
the  righteousness  of  Christ,  when  it  doth  his  own  proper  work 


408  COMMENTARY  ON  ST.   PAULAS  [cHAP.  III. 

and  o/Iice,  that  is,  when  it  maketh  them  guilty,  terrifieth  and 
bringeth  them  to  the  knowledge  of  sin,  wrath,  death,  and  hell. 
For  when  it  hath  done  this,  the  opinion  of  man's  own  righteous- 
ness and  holiness  vanisheth  away,  and  Christ  with  his  benefits 
beginneth  to  wax  sweet  unto  him.  Wherefore  the  law  is  not 
against  the  promises  of  God,  but  rather  confirmeth  them.  True 
it  is,  that  it  doth  not  accomplish  the  promise,  nor  bring  righteous- 
ness :  notwithstanding  it  humbleth  us  with  his  exercise  and 
office,  and  so  maketh  us  more  thirsty,  and  more  apt  to  receive 
the  benefit  of  Christ.  Therefore,  saith  he,  if  any  law  had  been 
given  which  might  have  brought  righteousness,  and  through 
righteousness  life,  (for  no  man  can  obtain  life,  except  first  he  be 
righteous,)  then,  indeed,  righteousness  should  come  by  the  law. 
Moreover,  if  there  were  any  state  of  life,  any  work,  any  religion, 
whereby  a  man  might  obtain  remission  of  sins,  righteousness, 
and  life,  then  should  these  things  indeed  justify  and  give  life. 
But  this  is  impossible  :  for 

Verse  22.     The  Scripture  hath  included  all  men  under  sin. 

Where?  First,  in  the  promises  themselves,  as  touching  Christ, 
as  Genesis  iii.  "  the  seed  of  the  woman  shall  break  the  head  of 
the  serpent."  And  Gen.  xxii.  "in  thy  seed,"  &c.  Wheresoever, 
then,  is  any  promise  in  the  Scriptures  made  unto  the  fathers  con- 
cerning Christ,  there  the  blessing  is  promised,  that  is,  righteous- 
ness, salvation,  and  eternal  life.  Therefore,  by  the  contrary  it  is 
evident  that  they  v;hich  must  receive  the  blessing  are  subject  to 
the  curse,  that  is  to  say,  sin  and  eternal  death :  for  else  to  what 
end  was  the  blessing  promised  ? 

Secondly,  the  Scripture  shutteth  men  under  sin,  and  under 
the  curse,  especially  by  the  law,  because  it  is  his  peculiar  office 
to  reveal  sin  and  engender  wrath,  as  we  have  declared  through- 
out this  epistle,  but  chiefly  by  this  sentence  of  Paul :  "  Whoso- 
ever are  of  the  works  of  the  law,  are  under  the  curse."  Gal. 
iii.  10.  Also  by  that  place  which  the  apostle  allegeth  out  of 
the  twenty-seventh  chapter  of  Deuteronomy:  "cursed  is  every 
one  that  abideth  not  in  all  the  words  of  this  law  to  do  them,"  &c. 
For  these  sentences  in  plain  words  do  shut  under  sin  and  under 
the  curse,  not  only  those  which  sin  manifestly  against  the  law,  or 
do  not  outwardly  accomplish  the  law  ;  but  also  those  which  are 
under  the  law,  and  with  all  endeavour  go  about  to  perform  the 
same ;  and  such  were  the  Jews,  as  before  I  have  said.  Much 
more,  then,  doth  the  same  place  of  Paul  shut  up  under  sin  and 
under  the  curse,  all  monks,  friars,  hermits,  Carthusians,  and  such- 
like, with  their  professions,  rules,  and  religions,  to  the  which  they 
attributed  such  holiness,  that  when  a  man  had  once  made  a  vow 
of  his  profession,  if  he  died  by-and-by,  they  dreamed  that  he 
went  straight  to  heaven.     But  here  ye  hear  plainly  that  the 


VER.  22.]  EPISTLE   TO  THE   GA.LATIANS.     ^  409 

Scripture  shutteth  all  under  sin.  Therefore,  neither  the  vow  nor 
the  rehgion  of  the  Carthusian,  be  it  never  so  angelical,  is  right- 
eousness before  God:  for  the  Scripture  hath  shut  all  under  sin, 
all  are  accursed  and  damned.  Who  pronounceth  this  sentence? 
The  Scripture.  And  where  ?  First  by  this  promise,  "  the  seed 
of  the  woman  shall  bruise  the  serpent's  head  ;"  "in  thee  shall  be 
blessed,"  &c.;  and  such-like  places  :  moreover,  by  the  whole  law, 
whereof  the  principal  office  is  to  make  men  guilty  of  sin.  There- 
fore, no  monk,  no  Carthusian,  no  Celestine,  bruiseth  the  serpent's 
head,  but  they  abide  bruised  and  broken  under  the  head  of  the 
serpent,  that  is,  under  the  power  of  the  devil.  Who  will  believe 
this  ? 

Briefly,  whatsoever  is  without  Christ  and  his  promise,  whether 
it  be  the  law  of  God  or  the  law  of  man,  the  ceremonial  or  the 
moral  law,  without  all  exception,  is  shut  under  sin :  for  the 
Scripture  shutteth  all  under  sin.  Now,  he  that  saith  "all," 
excepteth  nothing.  Therefore  we  conclude,  with  Paul,  that  the 
policies  and  laws  of  all  nations,  be  they  never  so  good  and 
necessary,  with  all  ceremonies  and  religions,  without  faith  ia 
Christ,  are  and  abide  under  sin,  death,  and  eternal  damnation, 
except  faith  in  Jesus  Christ  go  withal,  or  rather  before,  as  follow- 
eth  in  the  text.     Of  this  matter  we  have  spoken  largely  before. 

Wherefore  this  is  a  true  proposition :  Only  faith  justifieth, 
without  works,  (which,  notwithstanding,  our  adversaries  can  by 
no  means  abide:)  for  Paul  here  strongly  concludeth  that  the  law 
doth  not  quicken  or  give  life,  because  it  is  not  given  to  that  end. 
If,  then,  the  law  do  not  justify  and  give  life,  much  less  do  works 
justify.  For  when  Paul  saith  that  the  law  giveth  not  life,  his 
meaning  is,  that  works  also  do  not  give  life.  For  it  is  more  to 
say  that  the  law  quickeneth  and  giveth  life,  than  to  say  that 
works  do  quicken  and  give  life.  If,  then,  the  law  itself,  being 
fulfilled,  (although  it  be  impossible  that  it  should  be  accom- 
plished,) do  not  justify,  much  less  do  works  justify.  I  conclude, 
therefore,  that  faith  only  justifieth  and  bringeth  life,  without 
works.  Paul  cannot  suffer  this  addition :  faith  joined  with 
works  justifieth ;  but  he  proceedeth  simply  by  the  negative, 
(Rom.  iii.)  as  he  doth  also  before  in  the  second  chapter:  "there- 
fore by  the  works  of  the  law  (saith  he)  shall  no  flesh  be  justified." 
And  again  in  this  place :  "  the  law  is  not  given  to  bring  life." 

Verse  22.     That  the  promise  hy  the  faith  of  Jesus  Christ 
should  be  given  to  them  that  believe. 

He  said  before,  that  the  Scripture  hath  shut  all  under  sm. 
What!  forever?     No;  but  until  the  promise  should  be  given. 
Now,  the  promise  is  the  inheritance  itself,  or  the  blessing  pro- 
mised to  Abraham ;  to  wit,  the  deliverance  from  the  law,  sin. 
^"i  2  M 


410  COMMENTARY   ON  ST.  PAUL's  [c HAP.  III. 

death,  and  the  devil,  and  a  free  giving  of  grace,  righteousness, 
salvation,  and  eternal  life.  This  promise,  saith  he,  is  not  obtained 
by  any  merit,  by  any  law,  or  by  any  work,  but  it  is  given.  To 
whom  ?  To  those  that  believe.  In  whom  ?  In  Jesns  Christ, 
who  is  the  blessed  seed,  which  hath  redeemed  all  believers  from 
the  curse,  that  they  might  receive  the  blessing.  These  words  be 
not  obscure,  but  plain  enough :  notwithstanding  we  must  mark 
them  diligently,  and  weigh  well  the  force  and  weight  thereof. 
For  if  all  be  shut  inider  sin,  it  foUoweth  that  all  nations  are 
accursed  and  are  destitute  of  the  grace  of  God :  also  that  they 
are  under  the  wrath  of  God,  and  the  power  of  the  devil,  and  that 
no  man  can  be  delivered  from  them  by  any  other  means  than 
by  faith  in  Jesus  Christ.  "With  these  words,  therefore,  Paul 
mveigheth  mightily  against  the  fantastical  opinions  of  the  Papists 
and  all  justiciaries  touching  the  law  and  works,  when  he  saith, 
"  tliat  the  promise  by  faith  in  Jesus  Christ  might  be  given  to  all 
believers." 

Now,  how  we  should  answer  to  those  sentences  which  speak 
of  works  and  rewards,  I  have  sufficiently  declared  before.  And 
the  matter  requireth  not  now  that  we  should  speak  anything 
of  works.  For  we  have  not  here  taken  in  hand  to  entreat  of 
works,  but  of  justification;  to  wit,  that  it  is  not  obtained  by  the 
law  and  works,  since  all  things  are  shut  under  sin  and  under  the 
curse :  but  by  faith  in  Christ.  When  we  are  out  of  the  matter 
of  justification,  we  cannot  sufficiently  praise  and  magnify  those 
works  which  are  commanded  of  God.  For  who  can  sufficiently 
commend  and  set  forth  the  profit  and  fruit  of  only  one  work, 
which  a  Christian  doth  through  faith  and  in  faith.  Indeed  it  is 
more  precious  than  heaven  or  earth.  The  whole  world,  there- 
fore,  is  not  able  to  give  a  worthy  recompense  to  such  a  good 
work.  Yea,  the  world  hath  not  the  grace  to  magnify  the  holy 
works  of  the  faithful  as  they  are  worthy,  and  much  less  to,  reward 
them :  for  it  seeth  them  not,  or  if  it  do,  it  esteemeth  them  not  as 
good  works,  but  as  most  wicked  and  detestable  crimes,  and  rid- 
deth  the  world  of  those  which  are  the  doers  thereof,  as  most 
pestilent  plagues  to  mankind. 

So  Christ,  the  Saviour  of  the  world,  for  a  recompense  of  his 
incomprehensible  and  inestimable  benefits,  was  put  to  the  most 
ignominious  death  of  the  cross.  The  apostles,  also,  bringing  the 
word  of  grace  and  eternal  life  into  the  world,  were  counted  the 
off'-scouring  and  outcasts  of  the  whole  world.  This  is  the  goodly 
reward  which  the  world  givetli  for  so  great  and  unspeakable 
benefits.  But  works  done  without  faith,  although  they  have 
never  so  goodly  a  show  of  holiness,  are  under  the  curse.  .Where 
tbie,  so  far  oft'  it  is,  that  the  doers  thereof  should  deserve  grace, 
righteousness,  and  eternal  life,  that  rather  they  heap  sin  upon 
sm.     After  this  manner  the  pope,  that  child  of  perdition,  and  all 


VER.  23.]  EPISTLE   TO  THE   GALATIANS.  411 

that  follow  him,  do  work.    So  work  all  merit-mongers  and  here- 
tics, which  are  fallen  from  the  faith. 

Verse  23.     But  before  faith  came. 

He  proceedeth  in  declaring  the  profit  and  necessity  of  the  law. 
He  said  before,  that  the  law  "was  added  for  transgressions  :  not 
that  it  was  the  principal  purpose  of  God  to  make  a  law  that 
should  bring  death  and  damnation,  as  he  saith,  Rom.  vii.  "  Was 
that  which  was  good,"  saith  he,  "  made  death  unto  me  ?  God 
forbid."  For  the  law  is  a  word  that  showeth  life,  and  driveth 
men  unto  it.  Therefore  it  is  not  only  given  as  a  minister  of  death, 
but  the  principal  use  and  end  thereof  is  to  reveal  death,  that  so 
it  might  be  seen  and  known  how  horrible  sin  is.  Notwithstand- 
ing, it  doth  not  so  reveal  death,  as  though  it  tended  to  no  other 
end  but  to  kill  and  to  destroy ;  but  to  this  end  it  revealeth  death, 
that  when  men  are  terrified,  cast  down,  and  humbled,  they  should 
fear  God.  And  this  doth  the  twentieth  chapter  of  Exodus  de- 
clare :  "Fear  not,"  saith  Moses,  "for  God  is  come  to  prove 
you,  and  that  his  fear  may  be  before  you,  that  ye  sin  not."  Exod. 
XX.  20.  The  office,  therefore,  of  the  law  is  to  kill,  and  yet  so 
that  God  may  revive  and  quicken  again.  The  law,  then,  is  not 
given  only  to  kill :  but  because  man  is  proud,  and  dreameth  that 
he'  is  wise,  righteous,  and  holy  :  therefore  it  is  necessary  he 
should  be  humbled  by  the  law,  that  so  this  beast,  the  opinion  of 
righteousness,  I  say,  might  be  slain  :  for  otherwise  no  man  can 
obtain  life. 

Albeit  then  that  the  law  killeth,  yet  God  useth  this  effect  of 
the  law,  this  death,  I  mean,  to  a  good  end ;  that  is,  to  bring  life. 
For  God,  seeing  that  this  universal  plague  of  the  whole  world,  to 
wit,  man's  opinion  of  his  own  righteousness,  his  hypocrisy,  and 
confidence  in  his  own  holiness,  could  not  be  beaten  down  by  any 
other  means,  he  would  that  it  should  be  slain  by  the  law :  not 
for  ever ;  but  that,  when  it  is  once  slain,  man  might  be  raised  up 
again,  above  and  beyond  the  law,  and  there  might  hear  this  voice, 
Fear  not :  I  have  not  given  the  law,  and  killed  thee  by  the  law, 
that  thou  shouldst  abide  in  this  death ;  but  that  thou  shouldst 
fear  me  and  live.  For  the  presuming  of  good  works  and  right- 
eousness'standeth  not  with  the  fear  of  God  ;  and  where  the  fear 
of  God  is  not,  there  can  be  no  thirsting  for  grace  or  life.  God 
must  therefore  have  a  strong  hammer,  or  a  mighty  maul,  to  break 
the  rocks,  and  a  hot  burning  fire  in  the  midst  of  heaven  to  over- 
throw the  mountains;  that  is  to  say,  to  destroy  this  furious  and 
obstinate  beast,  (this  presumption,  I  say ;)  that  when  a  man,  by 
this  bruising  and  breaking,  is  brought  to  nothing,  he  should  de- 
spair of  his  own  strength,  righteousness,  and  holiness ;  and  being 
thus  thoroughly  terrified,  should  thirst  after  mercy  and  remission 
of  sins. 


412  COMMENTARY   ON    ST.  PJfUlTs  [CHAP.  m. 

Verse  23.    But  before  faith  came,  we  were  under  the  law,  shut 
up  unto  the  faith  which  should  afterwards  be  revealed. 

This  is  to  say,  before  the  time  of  the  gospel  and  grace  came, 
the  office  of  the  law  was,  that  we  should  be  shut  up,  and  kept 
under  the  same,  as  it  were  in  prison.  This  is  a  goodly  and  a  fit 
similitude,  showing  the  effect  of  the  law,  and  how  righteous  it 
makelh  men  ;  therefore  it  is  diligently  to  be  weighed.  No  thief, 
no  murderer,  no  adulterer,  or  other  malefactor,  loveth  the  chains 
and  fetters,  the  dark  and  loathsome  prison  wherein  he  lieth  fast 
bound ;  but  rather,  if  he  could,  he  would  beat  and  break  into 
powder  the  prison,  with  his  irons  and  fetters.  Indeed,  while  he 
is  in  prison,  he  refraineth  from  doing  of  evil ;  but  not  of  a  good 
will,  or  for  righteousness'  sake,  but  because  the  prison  restraineth 
him,  that  he  cannot  do  it :  and  now,  being  fast  fettered,  he  hateth 
not  his  theft  and  his  murder,  (yea,  he  is  sorry,  with  all  his  heart, 
that  he  cannot  rob  and  steal,  cut  and  slay,)  but  he  hateth  the 
prison,  and  if  he  could  escape,  he  would  rob  and  kill,  as  he  did 
before. 

THE    LAW   SHUTTETH    MEN    UNDER    SIN    TWO  WATS,  CIVILLY  AND 

SPIRITUALLY. 

Such  is  the  force  of  the  law,  and  the  righteousness  that  cometh 
of  the  law,  compelling  us  to  be  outwardly  good,  when  it  threat- 
eneth  death,  or  any  other  punishment  to  the  transgressors  thereof. 
Here  we  obey  the  law,  indeed,  but  for  fear  of  punishment ;  that 
is,  unwillingly,  and  with  great  indignation.  But  what  righteous- 
ness is  this,  when  we  abstain  from  evil  for  fear  of  punishment? 
Wherefore,  this  righteousness  of  works  is  indeed  nothing  else  but 
to  love  sin  and  to  hate  righteousness,  to  detest  God  with  his  law, 
and  to  love  and  reverence  that  which  is  most  horrible  and  abo- 
minable. For  look,  how  heartily  the  thief  loveth  the  prison  and 
hateth  his  theft ;  so  gladly  do  we  obey  the  law,  in  accomplish- 
ing that  which  it  commandeth,  and  avoiding  that  which  it  for- 
biddelh. 

Notwithstanding,  this  fruit  and  this  profit  the.  law  bringeth, 
although  men's  hearts  remain  never  so  wicked  :  that,  first,  out- 
wardly and  civilly,  after  a  sort,  it  restraineth  thieves,  murderers, 
and  other  malefactors ;  for,  if  they  did  not  see  and  understand 
that  sin  is  punished  in  this  life,  by  imprisonment,  by  the  gallows, 
by  the  sword,  and  such  like,  and  after  this  life  with  eternal 
damnation  and  hell-fire,  no  magistrate  should  be  able  to  bridle 
the  fury  and  rage  of  men  by  any  laws,  bonds,  or  chains. — But 
the  threatenings  of  the  law  strike  a  terror  into  the  hearts  of  ^the 
wicked,  whereby  they  are  bridled  after  a  sort,  that  they  run  not 
headlong,  as  otherwise  they  would  do,  into  all  kinds  of  wicked- 
ness.    Notwithstanding,  they  would  rather  that  there  were  no 


VER.  23.]  EPISTLE   TO  THE   GALATIANS.  413 

law,  no  punishment,  no  hell,  and,  finally,  no  God.     If  God  had  # 
no  hell,  or  did  not  punish  the  wicked,  he  should  be  loved  and 
praised  of  men.     But,  because  he  punisheth  the  wicked,  and  a]l 
are  wicked;  therefore,  inasmuch  as  they  are  shut  under  tiie  law, 
they  can  do  no  otherwise  but  mortally  hate  and  blaspheme  God. 

Furthermore,  the  law  shutteth  men  under  sin,  not  only  civilly, 
but  also  spiritually;  that  is  to  say,  the  law  is  also  a  spiritual 
prison,  and  a  very  hell.  For  when  it  revealeth  sin,  threateneth 
death,  and  the  eternal  wrath  of  God,  a  man  cannot  avoid  it,  nor 
find  any  comfort.  For  it  is  not  in  the  power  of  man  to  shake 
off  these  horrible  terrors  which  the  law  stirreth  up  in  the  con- 
science, or  any  other  anguish  or  bitterness  of  spirit.  Hereof 
come  those  lamentable  complaints  of  the  saints,  which  are  every- 
where in  the  Psalms:  "In  hell,  who  shall  confess  thee?"  &c. 
Ps.  vi.  5.  For  then  is  a  man  shut  up  in  prison  ;  out  of  the  which 
he  cannot  escape,  nor  seeth  how  he  may  be  delivered  out  of  these 
bonds,  that  is  to  say,  these  horrible  terrors. 

Thus  the  law  is  a  prison,  both  civilly  and  spiritually.  For, 
first,  it  restraineth  and  shutteth  up  the  wicked,  that  they  run  not 
headlong,  according  to  their  own  lust,  into  all  kinds  of  mischief. 
Again,  it  showeth  unto  us  spiritually  our  sin,  terrifieth  and  hum- 
bleth  us,  that,  when  we  are  so  terrified  and  humbled,  we  may 
learn  to  know  our  own  misery  and  condemnation.  And  this  is 
the  true  and  proper  use  of  the  law,  so  that  it  be  not  perpetual. 
For  this  shutting  up  and  holding  under  the  law,  must  endure  no 
longer,  but  until  faith  come ;  and  when  faith  cometh,  then  must 
this  spiritual  prison  have  his  end. 

Here  again  we  see,  that  although  the  law  and  the  gospel  be 
separate  far  asunder,  yet,  as  touching  the  inward  affections,  they 
are  very  nearly  joined  the  one  to  the  other.  This  Paul  showeth 
when  he  saith,  "we  were  kept  under  the  law,  and  shut  up  unto 
the  faith  which  should  be  revealed  unto  us."  Wherefore  it  is 
not  enough  that  we  are  shut  under  the  law:  for  if  nothing  else 
should  follow,  we  should  be  driven  to  desperation,  and  die  in  our 
sins.  But  Paul  addeth,  moreover,  that  we  are  shut  up,  and  kept 
under  a  schoolmaster,  (which  is  the  law,)  not  forever,  but  to 
bring  us  unto  Christ,  who  is  the  end  of  the  law.  Therefore,  this 
terrifying,  this  humbling,  and  this  shutting  up  must  not  always 
continue,  but  only  until  faith  be  revealed;  that  is,  it  shall  so  long 
continue,  as  shall  be  for  our  profit  and  our  salvation :  so  that 
when  we  are  cast  down  and  humbled  by  the  law,  then  grace, 
remission  of  sins,  deliverance  from  the  law,  sin,  and  death,  may 
become  sweet  unto  us :  which  are  not  obtained  by  works,  but 
are/received  by  faith  alone. 

He  which,  in  time  of  temptation,  can  join  these  two  things 
together,  so  repugnant  and  contrary;  that  is  to  say,  which,  when 
he  is  thoroughly  terrified  and  cast  down  by  the  law,  doth  know 

2M.2 


414  COMMENTARY  ON  ST.   PAUL's  [chAP.  III. 

♦that  the  end  of  the  law,  and  the  beginning  of  grace,  or  of  faith 
to  be  revealed,  is  now  come,  useth  the  law  rightly.  All  the 
wjcked  are  utterly  ignorant  of  this  knowledge  and  this  cunning. 
Cain  kupw  it  not,  when  he  was  shut  up  in  the  prison  of  the  law; 
that  is,  he  felt  no  terror,  although  he  had  now  killed  his  brother; 
but  dissembled  the  matter  craftily,  and  thought  that  God  was 
ignorant  thereof.  "Am  I  my  brother's  keeper?"  saith  he:  but 
when  he  heard  this  word  :  "  What  hast  thou  done  ?  Behold,  the 
voice  of  the  blood  of  thy  brother  crieth  unto  me  from  the  earth," 
(Genr  i.  10,)  he  began  to  feel  this  prison  indeed.  What  did  he 
then  ?  He  remained  still  shut  up  in  prison.  He  joined  not  the 
gospel  with  the  law,  but  said  :  "  My  punishment  is  greater  than 
I  can  bear."  Gen.  iv.  13.  He  only  respected  the  prison,  not 
considering  that  his  sin  was  revealed  unto  him  to  this  end,  that 
he  should  fly  unto  God  for  mercy  and  pardon.  Therefore  he 
despaired  and  denied  God.  He  believed  not  that  he  was  shut 
up  to  this  end,  that  grace  and  faith  might  be  revealed  unto  him : 
but  only  that  he  should  still  remain  in  the  prison  of  the  law. 

These  words,  "  to  be  kept  under,  and  to  be  shut  up,"  are  not 
vain  and  unprofitable,  but  most  true,  and  of  great  importance. 
This  keeping  under,  and  this  prison  signifieth  the  true  and  spirit- 
ual terrors  whereby  the  conscience  is  so  shut  up,  that  in  the  wide 
world  it  can  find  no  place  where  it  may  be  in  safety.  Yea,  as 
long  as  these  terrors  endure,  the  conscience  feeleth  such  anguish 
and  sorrow,  that  it  thinketh  heaven  and  earth,  yea,  if  they  were 
ten  times  more  wide  and  large  than  they  are,  to  be  straiter  and 
narrower  than  a  mouse-hole.  Here  is  a  man  utterly  destitute  of 
all  wisdom,  strength,  righteousness,  counsel,  and  succour.  For 
the  conscience  is  a  marvellous  tender  thing,  and  therefore  when 
it. is  so  shut  up  under  the  prison  of  the  law,  it  seeth  no  way  how 
to  get  out ;  and  this  straitness  seemeth  daily  so  to  increase,  as 
though  it  would  never  have  an  end.  For  then  doth  it  feel  the 
wrath  of  God,  which  is  infinite  and  inestimable,  whose  hand  it 
cannot  escape,  as  the  139th  Psalm  witnesseth :  "Whither  shall 
I  fly  from  thy  presence  ?"  &c. 

Like  as  therefore  this  worldly  prison  or  shutting,  up  is  a  bodily 
affliction,  and  he  that  is  so  shut  up  can  have  no  use  of  his  body; 
even  so  the  trouble  and  anguish  of  mind  is  a  spiritual  prison, 
and  he  that  is  shut  up  in  this  prison  cannot  enjoy  quietness  of 
heart  and  peace  of  conscience.  And  yet  it  is  not  so  forever,  (as 
reason  judgeth,  when  it  feeleth  this  prison,)  but  until  faith  be 
revealed.  The  silly  conscience,  therefore,  must  be  raised  up, 
and  comforted  after  this  sort :  Brother,  thou  art  indeed  shut  up ; 
but  persuade  thyself  that  this  is  not  done  to  the  end  that  thou 
shouldst  remain  in  this  prison  forever.  For  it  is  written,  "  that 
we  are  shut  up  unto  the  faith  which  shall  be  revealed."  Thou 
art  then  afllicted  in  this  prison,  not  to  thy  destruction,  but  that 


VER.  23.]  EPISTLE   TO  THE   GALATIANS.  415 

thou  mayst  be  refreshed  by  the  blessed  seed.  Thou  art  killed 
by  the  law,  that  through  Christ  thou  mayst  be  quickened  again, 
and  restored  to  life.  Despair  not,  therefore,  as  Cain,  Saul,  an;i 
Judas  did,  who  being  thus  shut  up,  looked  no  farther  but  to 
their  dark  prison,  and  there  still  remained :  therefore  they  de- 
spaired. But  thou  must  take  another  way  in  these  terrors  of 
conscience  than  they  did;  that  is,  thou  must  know  that  it  is  well 
done,  and  good  for  thee  to  be  so  shut  up,  confounded,  and 
brought  to  nothing.  Use,  therefore,  this  shutting  up  rightly, 
and  as  thou  shouldst  do :  that  is,  to  the  end  that,  when  the  law 
hath  done  his  office,  faith  may  be  revealed.  For  God  doth  not 
therefore  afflict  thee,  that  thou  shouldst  still  remain  in  this  afflic- 
tion. He  will  not  kill  thee,  that  thou  shouldst  abide  in  death. 
"  I  will  not  the  death  of  a  sinner,"  &c.  (saith  he,  by  the  prophet 
Ezekiel,  chap,  xxxiii.  11.)  But  he  will  afflict  thee,  that  so  thou 
mayst  be  humbled,  and  know  that  thou  hast  need  of  mercy, 
and  the  benefit  of  Christ. 

The  holding  in  prison,  then,  under  the  law,  must  not  always 
endure,  but  must  only  continue  to  the  coming  or  revealing  of 
faith ;  which  this  sweet  verse  of  the  Psalm  doth  teach  us :  "  the 
Lord  delighteth  in  those  that  fear  him:"  (Ps.  cxlvii.  11.)  that  is 
to  say,  which  are  in  prison  under  the  law.  But  by-and-by  after 
he  addeth,  "and  in  those  that  attend  upon  his  mercy."  Therefore, 
we  must  join  these  two  things  together,  which,  indeed,  are  as 
contrary  the  one  to  the  other  as  may  be.  For  what  can  be 
more  contrary  than  to  hate  and  abhor  the  wrath  of  God ;  and, 
again,  to  trust  in  his  goodness  and  mercy?  The  one  is  hell,  the 
other  is  heaven,  and  yet  they  must  be  nearly  joined  together  in 
the  heart.  By  speculation  and  naked  knowledge  a  man  may 
easily  join  them  together;  but  by  experience  and  inward  practice 
so  to  do,  of  all  things  it  is  the  hardest ;  which  I  myself  have 
often  proved  by  my  own  experience.  Of  this  matter  the  Papists 
and  sectaries  know  nothing  at  all.  Therefore,  these  words  of 
Paul  are  to  them  obscure  and  altogether  unknown :  and  when 
the  law  revealeth  unto  them  their  sin,  accuseth  and  terrifieth 
them,  they  can  find  no  counsel,  no  rest,  no  help,  or  succour ;  but 
fall  to  desperation,  as  Cain  and  Saul  did. 

Seeing  the  law  therefore  (as  is  said)  is  our  tormentor  and  our 
prison,  certain  it  is  that  we  cannot  love  it,  but  hate  it.  He, 
therefore,  that  saith  he  loveth  the  law,  is  a  liar,  and  knoweth 
not  what  he  saith.  A  thief  and  a  robber  should  show  himself 
to  be  stark  mad,  that  would  love  the  prison,  the  fetters  and 
chains.  Seeing,  then,  the  law  shutteth  us  up,  and  holdeth  us  in 
prison,  it  cannot  be  but  we  must  needs  be  extreme  enemies  to 
the  law.  To  conclude,  so  well  we  love  the  law  and  the  right- 
eousness thereof,  as  a  murderer  loveth  the  dark  prison,  the  strait 
bonds  and  irons.     How  then  should  the  law  justify  us  ? 


-♦^  COMMENTARY  ON   ST.    PAUL's  [chap.  lii. 

Verse  23.     %8^nd  sh%it  up  under  the  faith  which  should  after 
be  revealed. 

This  Paul  speaketh  in  respect  of  the  fulness  of  the  time  wherein 
Christ  came.  But  we  must  apply  it,  not  only  to  thai  time,  but 
also  to  tiie  inward  man  ;  for  that  which  is  done  is  a  history,  and 
according  to  the  time  wherein  Christ  came,  abolishing  the  law, 
and  bringing  liberty  and  eternal  life  to  light,  is  always  done  spi- 
ritually in  every  Cljristian,  in  whom  is  found  continually,  some 
while  the  time  of  the  law,  and  some  while  the  time  of  grace. 
For  the  Christian  man  hath  a  body,  in  whose  members  (as  Paul 
saith  in  another  place)  sin  dwelleth  and  warrcth.  Now,  I  under- 
stand sin  to  be,  not  only  the  deed  or  the  work,  but  also  the  root 
and  the  tree,  together  with  the  fruits,  as  the  Scripture  useth  to 
speak  of  sin ;  which  is  yet  not  only  rooted  in  the  bapiized  flesh 
of  every  Christian,  but  also  is  at  deadly  war  within  it,  and 
holdeth  it  captive :  if  not  to  give  consent  unto  it,  or  to  accom- 
plish the  work,  yet  doth  it  force  him  mightily  thereunto.  For 
albeit  a  Christian  man  do  not  fall  into  outward  and  gross  sins,  as 
murder,  adultery,  theft,  and  such  like,  yet  is  he  not  free  from 
impatiency,  murmuring,  hating,  and  blaspheming  of  God;  which 
sins,  to  reason  and  the  carnal  man,  are  altogether  unknown. 
These  things  constrain  him,  yea,  sore  against  his  will,  to  detest 
the  law;  they  compel  him  to  fly  from  the  presence  of  God;  they 
compel  him  to  hate  and  blaspheme  God.  For  as  carnal  lust  is 
strong  in  a  young  man,  in  a  man  of  full  age  the  desire  and  love 
of  glory,  and  in  an  old  man  covetousness;  even  so  in  a  holy  and 
a  faithful  man  impatience,  nmrmuring,  hatred,  and  blasphemy 
against  God,  do  mightily  prevail.  Examples  hereof  there  are 
many  in  the  Psalms,  in  Job,  in  Jeremiah,  and  throughout  the 
whole  Scripture.  Paul,  therefore,  describing  and  setting  forth 
this  spiritual  warfare,  useth  very  vehement  words,  and  fit  for  the 
purpose,  as  of  fighthig,  rebelling,  holding  and  leading  captive,  &c. 

Both  these  times,  then,  (of  the  law  and  the  gospel,  I  mean,) 
are  in  a  Christian,  as  touching  the  affections  and  inward  man. 
The  time  of  the  law  is  when  the  law  exerciseth  me,  tormenteth 
me  with  heaviness  of  heart,  oppresseth  me,  bringeth  me  to  the 
knowledge  of  sin,  and  increaseth  the  same.  Here  the  law  is  in 
his  true  use  and  perfect  work :  which  a  Christian  oftentimes 
feeleth  as  long  as  he  liveth.  So  there  was  given  unto  Paul  a 
prick  in  the  flesh,  that  is,  "  the  angel  of  Satan,  to  buffet  him.'^ 
2  Cor.  xii.  7.  He  would  gladly  have  felt  every  moment  the 
joy  of  conscience,  the  laughter  of  the  heart,  and  the  sweet  taste 
of  eternal  life.  Again,  he  would  gladly  have  been  delivered 
from  all  trouble  and  anguish  of  spirit,  and  therefore  he  desired 
that  this  temptation  might  be  taken  from  him.  Notwithstanding 
this  was  not  done,  but  the  Lord  said  unto  him  :  "  My  grace  is 


VER.  23.]  EPISTLE   TO  THE   GALATIANS.  4lt 

sufficient  for  thee :  for  my  power  is  made  perfect  through  weak- 
ness." 2  Cor.  xii.  9.  This  battle  doth  every  Christian  feel.  To 
speak  of  myself,  there  are  many  hours  in  the  which  I  chide 
and  contend  with  God,  and  impatiently  resist  him.  The  wrath 
and  judgment  of  God  displeaseth  me;  and  again,  my  impatience, 
my  murn)uring,  and  such  like  sins,  do  displease  him.  And  this 
is  the  time  of  the  law,  under  the  which  a  Christian  man  con- 
tinually liveth,  as  touching  the  flesh.  "For  the  flesh  lusteth  con- 
tinually against  the  spirit,  and  the  spirit  against  the  flesh,"  (Gal. 
vi.  17,)  but  in  some  more,  and  in  some  less. 

The  time  of  grace  is,  when  the  heart  is  raised  up  again  hy  the 
promise  of  the  free  mercy  of  God,  and  saith,  "  Why  art  thou 
heavy,  0  my  soul,  and  why  dost  thou  trouble  me  ?"  Ps.  xliii.  5. 
Dost  thou  see  nothing  but  the  law,  sin,  terror,  heaviness,  despe- 
ration, death,  hell,  and  the  devil  .-*  Is  there  not  also  grace,  remis- 
sion of  sins,  righteousness^  consolation,  joy,  peace,  life,  heaven, 
Christ,  and  God  ?  Trouble  me  no  more,  0  my  soul.  What  is 
the  law,  what  is  sin,  what  are  all  evils  in  comparison  of  these 
things?  Trust  in  God,  who  hath  not  spared  his  own  dear  Son, 
but  hath  given  him  to  the  death  of  the  cross  for  thy  sins.  This 
is  then,  to  be  shut  up  under  the  law  after  the  flesh  ;  not  forever, 
but  till  Christ  be  revealed.  Therefore,  when  thou  art  beaten 
down,  tormented,  and  afliicted  by  the  law,  then  say  :  Lady  Law, 
thou  art  not  alone,  neither  art  thou  all  things ;  but,  besides  thee, 
there  are  yet  other  things  much  greater  and  better  than  thou 
art ;  namely,  grace,  faith,  and  blessing.  This  grace,  this  faith,, 
and  this  blessing,  do  not  accuse  me,  terrify  me,  condemn  me;  but 
they  comfort  me,  they  bid  me  trust  in  the  Lord,  and  promise 
unto  me  victory  and  salvation  in  Christ.  There  is  no  cause, 
therefore,  v/hy  I  should  despair. 

He  that  is  skilful  in  this  art  and  this  cunning,  may,  indeed,  be 
called  a  right  divine.  The  fantastical  spirits  and  their  disciples 
at  this  day,  which  continually  brag  of  the  spirit,  do  persuade 
themselves  that  they  are  very  expert  and  cunning  therein.  But 
I,  and  such  as  I  am,  have  scarcely  learned  the  first  principles 
thereof  It  is  learned,  indeed;  but,  so  long  as  the  flesh  and  sin 
do  endure,  it  can  never  be  perfectly  learned,  and  as  it  should  be. 
So,  then,  a  Christian  is  divided  into  two  times.  In  that  he  is* 
flesh,  he  is  under  the  law  ;  in  that  he  is  spirit,  he  is  under  grace 
Concupiscence,  covetousness,  ambition,  and  pride,  do  always 
cleave  to  the  flesh;  also,  ignorance,  contempt  of  God,  impatience, 
murmuring  and  grudging  against  God,  because  he  hindereth  and 
breaketh  off"  our  counsels,  our  devices,  and  enterprises,  and  be- 
cause he  speedily  punisheth  not  such  as  are  wicked,  rebellious, 
and  contemptuous  persons,  &c.  Such  manner  of  sins  are  rooted 
in  the  flesh  of  the  faithful.  Wherefore,  if  thou  behold  nothing 
but  the  flesh,  thou  shalt  abide  always  under  the  time  of  the  law. 
53 


ilB  COMMENTARY  ON  ST.  PAUl's  [chAP.  Iir. 

But  these  days  must  be  shortened,  or  else  no  flesh  should  be 
saved. .  The  law  must  have  his  time  appointed,  wherein  it  must 
have  his  end.  The  time  of  the  law,  therefore,  is  not  perpetual, 
but  hath  his  end,  which  end  is  Jesus  Christ.  But  the  time  of 
grace  is  eternal.  For  "  Christ  being  once  dead,  dieth  no  more." 
Rom.  vi.  9.  He  is  eternal :  therefore,  the  time  of  grace  is  also 
eternal. 

Such  notable  sentences  in  Paul,  we  may  not  lightly  pass  over, 
as  the  Papists  and  sectaries  are  wont  to  do ;  for  they  contain 
words  of  life,  which  do  wonderfully  comfort  and  confirm 
afflicted  consciences,  and  they  which  know  and  understand  them 
well,  can  judge  of  faith  :  they  can  discern  a  true  fear  from  a  false 
fear ;  they  can  judge  of  all  inward  affections  of  the  heart,  and 
discern  all  spirits.  The  fear  of  God  is  a  holy  and  a  precious 
thing,  but  it  must  not  always  continue.  Indeed,  it  ought  to  be 
always  in  a  Christian,  because  sin  is  always  in  him  ;  but  it  must 
not  be  alone,  for  then  is  it  the  fear  of  Cain,  Saul,  and  Judas,  that 
is  to  say,  a  servile  and  a  desperate  fear.  A  Christian,  therefore, 
must  vanquish  fear,  by  faith  in  the  word  of  grace ;  he  must  turn 
away  his  eyes  from  the  time  of  the  law,  and  look  unto  Christ, 
and  unto  faith  which  is  to  be  revealed.  Here  beginneth  fear 
to  be  sweet  unto  us,  and  maketh  us  to  delight  in  God.  For  if  a 
man  do  only  behold  the  law  and  sin,  setting  faith  aside,  he  shall 
never  be  able  to  put  away  fear,  but  shall  at  length  fall  to  despe- 
ration. 

Thus  doth  Paul  very  well  distinguish  the  time  of  the  law  and 
grace.  Let  us  also  learn  rightly  to  distinguish  the  time  of  them 
both,  not  in  words,  but  in  the  inward  affections:  which  is  a  very 
hard  matter.  For  albeit,  these  two  things  are  separate  far 
asunder,  yet  are  they  most  nearly  joined  together  in  one  heart. 
Nothing  is  joined  more  nearly  together  than  fear  and  trust,  than 
the  law  and  the  gospel,  than  sin  and  grace;  for  they  are  so 
united  together,  that  the  one  is  swallowed  up  of  the  other. 
Wherefore,  there  is  no  conjunction  like  unto  this. 

At  this  place,  "  Wherefore,  then,  serveth  the  law  ?"  Paul 
beginneth  to  dispute  of  the  law ;  also  of  the  use  and  the  abuse 
thereof;  taking  occasion  of  that  which  before  he  had  affirmed, 
that  the  faithful  do  obtain  righteousness  by  grace  only,  and  by 
the  promise,  and  not  by  the  law.  Upon  that  disputation  rose 
this  question  :  Wherefore,  then,  serveth  the  law  ?  For  reason, 
hearing  that  righteousness  or  the  blessing  is  obtained  by  grace 
and  by  the  promise,  by-and-by  inferreth:  Then  the  law  profiteth 
nothing.  Wherefore,  the  doctrine  of  the  law  must  be  diligently 
considered,  that  we  may  know  what  and  how  we  ought  to  judge 
thereof,  lest  that  either  we  reject  the  same  altogether,  as  the 
fantastical  spirits  do,  (which  in  the  year  1525,  stirring  up  the 
rustical  people  to  sedition,  said,  that  the  liberty  of  the  gospel 


VER.  23.]  EPISTLE   TO   THE    GALATIANS.  41^ 

giveth  freedom  to  all  men  from  all  manner  of  laws :)  or  else  lest 
we  should  attribute  the  force  of  justification  to  the  law.  For 
both  sorts  do  offend  against  the  law ;  the  one  on  the  right  hand^ 
which  will  be  justified  by  the  law,  and  the  other  on  the  left  hand, 
which  will  be  clean  delivered  from  the  law.  We  must,  therefore, 
keep  the  highway,  so  that  we  neither  reject  the  law,  nor  attribute 
more  unto  it  than  we  ought  to  do. 

That  which  I  have  before  so  often  repeated,  concerning  both 
the  uses  of  the  law,  namely,  the  civil  and  the  spiritual  use,  do 
sufficiently  declare  that  the  law  is  not  given  for  the  righteous; 
but,  (as  Paul  saith  in  another  place,)  for  the  unrighteous  and  re- 
bellious. Now,  of  the  unrighteous  there  are  two  sorts,  that  is  to 
say,  they  which  are  to  be  justified,  and  they  which  are  not  to  be 
justified.  They  which  are  not  to  be  justified  must  be  bridled  by 
the  civil  use  of  the  law :  for  they  must  be  bound  with  the  bonds 
of  the  law,  as  savage  and  untamed  beasts  are  bound  with  cords 
and  chains.  This  use  of  the  law  hath  no  end  :  and  of  this  Paul 
here  speaketh  nothing.  But  they  that  are  to  be  justified,  are 
exercised  with  the  spiritual  use  of  the  law  for  a  time;  for  it  doth 
not  always  continue,  as  the  civil  use  of  the  law  doth,  but  it  look- 
eth  to  faith  which  is  to  be  revealed,  and  when  Christ  cometh  it 
shall  have  its  end.  Hereby  we  may  plainly  see  that  all  the  sen- 
tences wherein  Paul  entreateth  of  the  spiritual  use  of  the  law, 
must  be  understood  of  those  which  are  to  be  justified,  and  not  of 
those  which  are  justified  already.  For  they  which  are  justified 
already,  inasmuch  as  they  abide  in  Christ,  are  far  above  all  law. 
The  law  then  must  be  laid  upon  those  that  are  to  be  justified, 
that  they  may  be  shut  up  in  the  prison  thereof,  until  the  right- 
eousness of  faith  come :  not  that  they  attain  this  righteousness 
through  the  law,  (for  that  were  not  to  use  the  law  rightly,  but 
to  abuse  it :)  but  that  when  they  are  cast  down  and  humbled  by 
the  law,  they  should  fly  unto  Christ,  "  who  is  the  end  of  the  law 
for  righteousness,  to  every  one  that  believeth."   Rom.  x.  4. 

Now,  the  abusers  of  the  law  are,  first  of  all,  the  justiciaries  and 
hypocrites,  which  dream  that  men  are  justified  by  the  law.  For 
that  use  of  the  law  doth  not  exercise  and  drive  a  man  to  faith 
which  is  to  be  revealed,  but  it  mak^th  careless  and  arrogant  hy- 
pocrites, swelling  and  presuming  of  the  righteousness  of  the  laWj 
and  hindereth  the  righteousness  of  faith.  Secondly,  they  abuse 
the  law,  which  will  utterly  exempt  a  Christian  man  from  the 
law,  as  the  brainsick  Anabaptists  went  about  to  do :  which  was 
the  occasion  that  they  raised  up  that  sedition  of  the  rustical  peo- 
ple. Of  this  sort  there  are  very  many  also  at  this  day  which 
profess  the  gospel  with  us ;  who  being  delivered  from  the  tyranny 
of  the  pope  by  the  doctrine  of  the  gospel,  do  dream  that  the 
Christian  liberty  is  a  dissolute  and  a  carnal  liberty  to  do  what- 
soever they  list.     These  (as  Peter  saith,  1  Pet.  ii.  1 6)  have  the 


<■•  COMMENTARY   ON  ST.  PAUL's  [cHAr.  Ill 

liberty  of  the  Spirit  as  a  cloak  of  maliciousness,  through  which 
the  name  of  God  and  the  gospel  of  Christ  is  slandered  every- 
where, an  1  therefore  they  shall  once  suffer  worthy  punishment 
for  this  their  ungodliness.  Thirdly,  such  do  also  abuse  the  law, 
who  feeling  the  terrors  thereof,  do  not  understand  that  such  ter- 
rors ought  no  longer  to  continue,  but  unto  Christ.  This  abuse  in 
them  is  the  cause  that  they  fall  to  desperation;  as  in  the  hypocrites 
it  is  the  cause  of  arrogancy  and  presumption. 

Contrariwise,  the  true  use  of  the  law  can  never  be  esteemed 
and  magnified  as  it  is  worthy,  namely,  that  when  the  conscience 
shut  up  under  the  law  despaireth  not,  but  being  instructed  by 
the  wisdom  of  the  Holy  Ghost,  concliideth  with  itself  after  this 
sort :  I  am  indeed  shut  up  as  a  prisoner  under  the  law,  but  not 
forever ;  yea,  this  shutting  up  shall  turn  to  my  great  profit. 
How  so  ?  Because  that  I,  being  thus  shut  up,  shall  be  driven  to 
sigh  and  seek  the  hand  of  a  helper,  &c.  After  this  maimer  the 
law  is  an  enforcer,  which  by  compulsion  bringeth  the  hungry 
unto  Christ,  that  he  may  satisfy  them  with  his  good  things. 
Wherefore  the  true  office  of  the  law  is  to  show  unto  us  our  sins, 
to  make  us  guilty,  to  humble  us,  to  kill  us,  and  to  bring  us  down 
to  hell,  and  finally,  to  take  from  us  all  help,  all  succour,  all  com- 
fort ;  but  yet  altogether  to  this  end,  that  we  may  be  justified, 
exalted,  quickened  to  life,  carried  up  into  heaven,  and  obtain  all 
good  things.  Therefore  it  doth  not  only  kill,  but  it  killeth  that 
we  may  live. 

Verse  24.     Wherefore  the  law  was  our  schoolmaster  to  bring 

us  to  Christ. 

Here  again  he  joineth  the  law  and  the  gospel  together,  (which 
are  separate  so  far  asunder,)  as  touching  the  affections  and  in- 
ward man,  when  he  saith.  The  law  is  a  schoolmaster  to  Christ. 
This  similitude  also  of  the  schoolmaster  is  worthy  to  be  noted. 
Although  a  schoolmaster  be  very  profitable  and  necessary  to  in- 
struct and  to  bring  up  children,  yet  show  me  one  child  or  scholar 
which  loveth  his  master.  What  love  and  obedience  the  Jews 
showed  unto  their  Moses,  it  appeareth  in  that  every  hour,  (as 
the  history  witnesseth,)  they-  would  with  all  their  hearts  have 
stoned  him  to  death.  Exod.  xvii.  4.  It  is  not  possible,  therefore, 
that  the  scholar  should  love  his  master;  for  how  can  he  love  him 
which  keepeth  him  in  prison,  that  is  to  say,  which  suff'ereth  him 
not  to  do  that  which  gladly  he  would  ?  And  if  he  do  any  thing 
against  his  commandment,  by-and-by  he  is  rebuked  and  chas- 
tised, yea,  and  is  contrained,  moreover,  to  kiss  the  rod  when  he 
is  beaten.  Is  not  this  (I  pray  you)  a  goodly  righteousness  and 
obedience  of  the  scholar,  that  he  obeyeth  his  master  so  severely 
threatening  and  so  sharply  correcting  him,  and  kisseth  the  rod  ? 
But  doth  he  this  with  a  good  will !     As  soon  as  his  master  hath 


VER.  24.]  EPISTLE   TO  THE   GALATIANS.  421 

turned  his  back,  he  breaketh  the  rod,  or  casteth  it  into  the  fire. 
And  if  he  had  any  power  over  his  master,  he  would  not  suffer 
himself  to  be  beaten  of  him,  but  rather  he  would  beat  him ;  and 
yet,  notwithstanding,  the  schoolmaster  is  very  necessary  for  the 
child,  to  instruct  and  to  chastise  him  :  otherwise  the  child,  without 
his  discipline,  instruction,  and  good  education,  should  be  utterly 
lost. 

The  schoolmaster,  therefore,  is  appointed  for  the  child  to  teach 
him,  to  bring  him  up,  and  to  keep  him,  as  it  were,  in  prison. 
But  to  what  end,  or  how  long?  Is  it  to  the  end  that  this  strait 
and  sharp  dealing  of  the  schoolmaster  should  always  continue, 
or  that  the  child  should  remain  in  continual  bondage  ?  Not  so, 
but  only  for  a  time,  that  this  obedience,  this  prison  and  correction 
might  turn  to  the  profit  of  the  child,  that  when  the  time  cometh 
he  might  be  his  father's  heir;  for  it  is  not  the  father's  will  that 
his  son  should  be  always  subject  to  the  schoolmaster,  and  always 
beaten  with  rods:  but  that  by  his  instruction  and  discipline  he 
might  be  made  able  and  meet  to  be  his  father's  successor. 

Even  so  the  law  (saith  Paul)  is  nothing  else  but  a  school- 
master :  not  forever,  but  until  it  have  brought  us  to  Christ :  as 
in  other  words  he  said  also  before :  "  The  law  was  given  for 
transgressions  until  the  blessed  seed  should  come."  Also,  "  the 
Scripture  hath  shut  all  under  sin,"  &c.  Again:  "We  were  kept 
under,  and  shut  up  unto  faith  which  should  after  be  revealed." 
"Wherefore  the  law  is  not  only  a  schoolmaster,  but  it  is  a  school- 
master to  bring  us  unto  Christ.  For  what  a  schoolmaster  were 
he  which  would  always  torment  and  beat  the  child,  and  teach 
him  nothing  at  all?  And  yet  such  schoolmasters  there  were,  in 
time  past,  when  schools  were  nothing  else  but  a  prison  and  a 
very  hell,  and  the  schoolmasters  cruel  tyrants  and  very  butchers. 
The  children  were  always  beaten ;  they  learned  with  continual 
pain  and  travail,  and  yet  few  of  them  came  to  any  proof  The 
law  is  not  such  a  schoolmaster.  For  it  doth  not  only  terrify  and 
torment,  (as  the  foolish  schoolmaster  beateth  his  scholars  and 
teacheth  them  nothing ;)  but  with  his  rods  he  driveth  us  unto 
Christ :  like  as  a  good  schoolmaster  instructeth  and  exerciseth 
his  scholars  in  reading  and  writing,  to  the  end  that  they  may 
come  to  the  knowledge  of  good  letters  and  other  profitable  things, 
that  afterwards  they  may  have  a  delight  m  doing  of  that,  which 
before,  when  they  were  constrained  thereunto,  they  did  against 
their  wills. 

By  this  goodly  similitude  Paul  showeth  what  is  the  true  use 
of  the  law,  namely,  that  it  justifieth  not  hypocrites,  for  they  re- 
main without  Christ  in  their  presumption  and  security:  and  con- 
trariwise, that  it  leaveth  not  in  death  and  damnation  those  that 
are  of  a  contrite  heart  (so  that  they  use  it  as  Paul  teacheth)  but 
driveth  them  unto  Christ.     But  they  which  in  these  terrors  con- 

3N 


422  COMMENTARY  ON   ST.  PAUL's  [chAP.  III. 

tinue  still  in  their  wickedness,  and  do  not  apprehend  Christ  by 
faith,  do  fall  at  length  into  desperation.  Paul,  therefore  in  this 
allegory  of  the  schoolmaster,  most  lively  expresseth  the  true  use 
of  the  law.  For  like  as  a  schoolmaster  reproveth  iiis  scholars, 
he  grieveth  them,  and  maketh  them  heavy,  and  yet  not  to  the 
end  that  this  bondage  should  always  continue,  but  that  it  should 
cease  when  the  children  are  well  brought  up  and  instructed 
accordingly,  and  that  afterwards,  without  any  constraint  of  the 
schoolmaster,  they  should  cheerfully  enjoy  their  liberty  and  their 
fathers'  goods:  even  so  they  which  are  vexed  and  oppressed 
with  the  law,  do  know  that  these  terrors  and  vexations  shall  not 
always  continue,  but  that  thereby  they  are  prepared  to  come 
unto  Christ,  which  is  to  be  revealed,  and  to  receive  the  liberty 
of  the  spirit,  &c. 

Verse  24.     That  we  may  be  made  righteous  by  faith. 

The  law  is  not  a  schoolmaster  to  bring  us  unto  another  law- 
giver which  requireth  good  works,  but  unto  Christ  our  justifier 
and  Saviour,  that  by  faith  in  him  we  might  be  justified,  and  not 
by  works.  But  when  a  man  feeleth  the  force  and  strength  of 
the  law,  he  doth  not  understand  nor  believe  this ;  therefore  he 
saith :  I  have  lived  wickedly,  for  I  have  transgressed  all  the 
commandments  of  God,  and  therefore  I  am  guilty  of  eternal 
death.  If  God  would  prolong  my  life  certain  years,  or  at  least 
certain  months,  I  would  amend  my  life  and  live  holily  hereafter. 
Here,  of  the  true  use  of  the  law  he  maketh  an  abuse.  Reason 
being  overtaken  in  these  terrors  and  straits,  is  bold  to  promise 
unto  God  the  fulfilling  of  all  the  works  of  the  whole  law.  And 
hereof  came  so  many  sects,  and  swarms  of  monks  and  religious 
hypocrites,  so  many  ceremonies,  and  so  many  works,  devised  to 
deserve  grace  and  remission  of  sins. .  And  they  which  devised 
these  things,  thought  that  the  law  was  a  schoolmaster  to  lead 
them,  not  unto  Christ,  but  to  a  new  law,  or  unto  Christ  as  a 
lawgiver,  and  not  as  one  that  hath  abolished  the  law. 

But  the  true  use  of  the  law  is  to  teach  me  that  I  am  brought 
to  the  knowledge  of  my  sin,  and  humbled,  that  so  I  may  come 
mito  Christ,  and  may  be  justified  by  faith.  But  faith  is  neither 
law  nor  work,  but  an  assured  confidence  which  apprehendeth 
Christ,  "  who  is  the  end  of  the  law."  Rom.  x.  And  how  ?  Not 
that  he  hath  abolished  the  old  law  and  given  a  new  :  or  that  he 
is  a  judge  which  must  be  pacified  by  works,  as  the  Papists  have 
taught ;  but  he  is  the  end  of  the  law  to  all  those  that  believe : 
that  is  to  say,  every  one  that  believeth  in  him  is  righteous,  and 
the  law  shall  never  accuse  him.  The  law  then  is  good,  holy, 
and  just,  so  that  a  man  use  it  as  he  should  do.  Now,  they  that 
abuse  the  law  are,  first,  the  hypocrites  which  attribute  unto  the 
law  a  power  to  justify:  and,  secondly,  they  which  do  despair 


VER.  25.]  EPISTLE   TO  THE   GALA.TIANS.  423 

not  knowing  that  the  law  is  a  schoolmaster  to  lead  men  unto 
Christ:  that  is  to  say,  that  the  law  hiimbleth  them,  not  to  their 
destruction,  but  to  their  salvation.  For  God  woundeth  that  he 
may  heal  again :  he  killeth  that  he  may  quicken  again. 

Now,  Paul,  as  before  I  have  said,  speaketh  of  those  which 
are  to  be  justified,  and  not  of  those  which  are  justified  already. 
Therefore,  when  thou  goest  about  to  reason  as  concerning  the 
law,  thou  must  take  the  matter  of  the  law,  or  that  whereupon 
the  law  worketh,  namely,  the  sinner  and  the  wicked  person, 
whom  the  law  justifieth  not,  but  setteth  sin  before  his  eyes, 
casteth  him  down,  and  bringeth  him  to  the  knowledge  of  him- 
self: It  showeth  unto  him  hell,  the  wrath,  and  the  judgment  of 
God,  This  is  indeed  the  proper  office  of  the  law.  Then 
folio  weth  the  use  of  this  office :  to  wit,  that  the  sinner  may 
know  that  the  law  doth  not  reveal  unto  him  his  sin,  and  thus 
humbleth  him,  to  the  end  he  should  despair:  but  that  by  this 
accusing  and  bruising,  it  may  drive  him  unto  Christ  the  Saviour 
and  comforter.  When  this  is  done,  he  is  no  longer  under  the 
schoolmaster.  And  this  use  is  very  necessary.  For  seeing  the 
whole  world  is  overwhelmed  with  sin,  it  hath  need  of  this  minis- 
try of  the  law,  that  sin  may  be  revealed;  otherwise  no  man 
should  ever  attain  to  righteousness,  as  before  we  have  largely 
declared.  But  what  worketh  the  law  in  them  that  are  already 
justified  by  Christ?  Paul  answereth  by  these  words,  which  are, 
as  it  were,  an  addition  to  that  which  goeth  before : 

Verse  25.    But  after  that  faith  is  come,  we  are  no  longer  under 
a  schoolmaster. 

That  is  to  say,  we  are  free  from  the  law,  from  the  prison,  and 
from  our  schoolmaster;  for  when  faith  is  revealed,  the  law  terri- 
fieth  and  tormenteth  us  no  more.  Paul  here  speaketh  of  faith 
as  it  was  preached  and  published  to  the  world  by  Christ  in  the 
time  before  appointed.  For  Christ,  taking  upon  him  our  flesh, 
came  once  into  the  world:  he  abolished  the  law  with  all  his 
effects,  and  delivered  from  eternal  death  all  those  which  receive 
his  benefit  by  faith.  If,  therefore,  ye  look  unto  Christ,  and  that 
which  he  hath  done,  there  is  now  no  law.  For  he,  coming  in  the 
time  appointed,  took  away  the  law.  Now,  since  the  law  is  gone, 
we  are  not  kept  under  the  tyranny  thereof  any  more;  but  we  live 
in  joy  and  safety  under  Christ,  who  now  sweetly  reigneth  in  us 
by  his  Spirit.  Now,  where  the  Lord  reigneth,  there  is  libertj^. 
Wherefore,  if  we  could  perfectly  apprehend  Christ,  which  hath 
abolished  the  law  by  his  death,  and  hath  reconciled  us  unto  his 
Father,  that  schoolmaster  should  have  no  power  over  us  at  all. 
But  the  law  of  the  members,  rebelling  against  the  law  of  the 
mind,  letteth  us,  that  we  cannot  perfectly  lay  hold  upon  Christ, 
The  lack,  therefore,  is  not  in  Christ,  but  in  us,  which  have  not 


COMMENTARY  ON  ST.   PAUL's  [chap.  III. 

yet  put  off  this  flesh,  to  which  sin  continually  cleaveth,  as  long 
as  we  live.  Wherefore,  as  touching  ourselves,  we  are  partly  free 
from  the  law,  and  partly  under  the  law.  According  to  the  spirit, 
we  serve  with  Paul,  the  "  law  of  God:  but  according  to  the  flesh, 
the  law  of  sin."    Rom.  vii. 

Hereof  it  foUoweth,  that,  as  touching  the  conscience,  we  are 
fully  delivered  from  the  law,  and  therefore  that  schoolmaster 
must  not  rule  in  it;  that  is,  he  must  not  afiiict  it  with  his  terrors, 
threatenings,  and  captivity.  And  albeit  it  go  about  so  to  do 
never  so  much,  yet  is  not  the  conscience  moved  therewith.  For 
it  hath  Christ  crucified  before  her  eyes,  who  hath  removed  all 
the  offices  of  the  law  out  of  the  conscience,  "putting  out  the  hand- 
writing of  ordinances  that  was  against  us,"  &c.  Col.  ii.  There- 
fore, even  as  a  virgin  knoweth  no  man,  so  the  conscience  must 
not  only  be  ignorant  of  the  law,  but  also  it  must  be  utterly  dead 
unto  the  law,  and  the  law  likewise  unto  the  conscience.  This  is 
not  done  by  any  works,  or  by  the  righteousness  of  the  law,  but 
by  faith,  which  apprehendeth  and  layeth  hold  upon  Christ.  Not- 
withstanding sin  cleaveth  still  in  the  flesh,  as  touching  the  effect 
thereof,  which  oftentimes  accuseth  and  Iroubleth  the  conscience. 
So  long,  then,  as  the  flesh  doth  remain,  so  long  this  schoolmaster 
the  law  doth  also  remain,  which  many  times  terrifieth  the  con- 
science, and  maketh  it  heavy  by  revealing  of  sin  and  threatening 
of  death.  Yet  is  it  raised  up  again  by  the  daily  coming  of  Christ, 
who,  as  he  came  once  into  the  world,  in  the  time  before  appointed, 
to  redeem  us  from  the  hard  and  sharp  servitude  of  our  school- 
master ;  even  so  he  cometh  daily  unto  us  spiritually,  to  the  end 
that  we  may  increase  in  faith,  and  in  the  knowledge  of  him; 
that  the  conscience  may  apprehend  him  more  fully  and  perfectly 
from  day  to  day;  and  that  the  law  of  the  flesh  and  of  sin,  with 
the  terror  of  death  and  all  evils  that  the  law  bringeth  with  it,  may 
be  daily  diminished  in  us  more  and  more.  As  long  then  as  we 
live  in  the  flesh,  which  is  not  without  sin,  the  law  oftentimes 
returneth  and  doth  his  office,  in  one  more,  and  in  another  less,  as 
their  faith  is  strong  or  weak,  and  yet  not  to  their  destruction,  but 
to  their  salvation.  For  this  is  the  exercise  of  the  law  in  the 
saints,  namely,  the  continual  mortification  of  the  flesh,  of  reason, 
and  of  our  own  strength,  and  the  daily  renewing  of  our  inward 
man,  as  it  is  said  in  2  Cor.  iv. 

We  receive,  then,  the  first-fruits  of  the  Spirit.  The  leaven  is 
hid  in  the  mass  of  the  dough ;  but  all  the  dough  is  not  yet  lea- 
vened :  no,  it  is  yet  but  only  begun  to  be  leavened.  If  I  behold 
the  leaven,  1  see  nothing  else  but  pure  leaven  ;  but  if  I  behold 
the  whole  mass,  I  see  that  it  is  not  all  pure  leaven.  That  is  to 
say,  if  I  behold  Christ,  I  am  altogether  pure  and  holy,  knowing 
nothing  at  all  of  the  law ;  for  Christ  is  my  leaven :  but  if  I  behold 
my  own  flesh,  I  feel  in  myself  covetousness,  lust,  anger,  pride, 


VER.  26.]  EPISTLE   TO  THE   GALATIANS.  425 

and  arrogance ;  also,  the  fear  of  death,  heaviness,  hatred,  mur- 
muring, and  impatience  against  God.  The  more  these  sins  are 
in  me,  the  more  is  Christ  absent  from  me;  or  if  he  be  present,  he 
is  felt  but  a  Uttle.  Here  have  we  need  of  a  schoolmaster,  to 
exercise  and  vex  this  strong  ass,  the  flesh,  that  by  this  exercise 
sins  may  be  diminished,  and  a  way  prepared  unto  Christ.  For 
as  Christ  came  once  corporally,  at  the  time  appointed,  abolished 
the  whole  law,  vanquished  sin,  destroyed  death  and  hell ;  even 
so  he  Cometh  spiritually,  without  ceasing,  and  daily  quencheth 
and  kilieth  these  sins  in  us. 

This  I  say,  that  thou  mayst  be  able  to  answer,  if  any  shall 
thus  object :  Christ  came  into  the  world,  and  at  once  took  away 
all  our  sins,  and  cleansed  us  by  his  blood  :  what  need  we,  then, 
to  hear  the  gospel,  or  to  receive  the  sacraments?  True  it  is,  that 
inasmuch  as  thou  beholdest  Christ,  the  law  and  sin  are  quite 
abolished.  But  Christ  is  not  yet  come  unto  thee ;  or  if  he  be 
come,  yet  notwithstanding  there  are  remnants  of  sin  in  thee ; 
thou  art  not  yet  thoroughly  leavened  ;  for  where  concupiscence, 
heaviness  of  spirit,  and  fear  of  death  is,  there  is  yet  also  the  law 
and  sin.  Christ  is  not  yet  thoroughly  come:  but  when  he  cometh 
indeed,  he  driveth  away  fear  and  heaviness,  and  bringeth  peace 
and  quietness  of  conscience.  So  far  forth,  then,  as  1  do  appre- 
hend Christ  by  faith,  so  much  is  the  law  abolished  unto  me.  But 
my  flesh,  the  world,  and  the  devil,  do  hinder  faith  in  me,  that  it 
cannot  be  perfect.  Right  gladly  I  would  that  that  little  light  of 
faith  which  is  in  my  heart,  were  spread  throughout  all  my  body, 
and  all  the  members  thereof;  but  it  is  not  done  ;  it  is  not  by-and- 
by  spread,  but  only  beginneth  to  be  spread.  In  the  mean  season 
this  is  onr  consolation,  that  we  who  have  the  first  fruits  of  the 
spirit,  do  now  begin  to  be  leavened ;  but  we  shall  be  thoroughly 
leavened,  when  this  body  of  sin  is  dissolved,  and  we  shall  rise 
new  creatures  wholly,  together  with  Christ. 

Albeit  then  that  Christ  be  one  and  the  same  yesterday,  to-day, 
and  shall  be  forever,  (Heb.  xiii.  8,)  and  albeit  that  all  the  faithful 
which  were  before  Christ,  had  the  gospel  and  faith;  yet  notwith- 
standing Christ  came  once  in  the  time  before  determined.  Faith 
also  came  once  when  the  apostles  preached  and  published  the 
gospel  throughout  the  world.  Moreover,  Christ  cometh  also 
spiritually  every  day.  Faith  likewise,  cometh  daily  by  the  word 
of  the  gospel.  Now,  when  faith  is  come,  the  schoolmaster  is 
constrained  to  give  place,  with  his  heavy  and  grievous  office. 
Christ  cometh  also  spiritually,  when  we  still  more  and  more  do 
know  and  understand  those  things  which  by  him  are  given  unto 
us,  and  increase  in  grace  and  in  the  knowledge  of  him,  2  Pet.  iii. 

Verse  26.  For  ye  are  all  the  sons  of  God  by  faith  in  Christ  Jesus. 

Paul,  as  a  true  and  an  excellent  teacher  of  faith,  hath  always 

54  2  N  2 


^<I86  COMMENTARY   ON  ST.  PAUL's  [chAP.  III. 

these  words  in  his  mouth,  "by  faith,  in  faith,  of  faith,"  which  is 
in  Christ  Jesus.  He  saith  not,  ye  are  the  children  of  God,  be- 
cause ye  are  circumcised,  because  ye  have  heard  the  law,  and 
have  done  the  works  thereof,  (as  the  Jews  do  imagine,  and  the 
false  apostles  teach,)  but  by  faith  in  Jesus  Christ.  The  law, 
then,  maketh  us  not  children  of  God,  and  much  less  men's  tra- 
ditions. It  cannot  beget  us  into  a  new  nature,  or  a  new  birth  : 
but  it  setteth  before  us  the  old  birth,  whereby  we  were  born  to 
the  kingdom  of  the  devil  -,  and  so  it  prepareth  us  to  a  new  birth, 
which  is  by  faith  in  Jesus  Christ,  and  not  by  the  law,  as  Paul 
plainly  witnesseth :  "For  ye  are  all  the  sons  of  God  by  faith," 
&c.  As  if  he  said.  Albeit  ye  be  tormented,  humbled,  and  killed 
by  the  law,  yet  hath  not  the  law  made  you  righteous,  or  made 
you  the  children  of  God:  this  is  the  work  of  faith  alone.  What 
faith  ?  Faith  in  Christ,  Faith,  therefore,  in  Christ,  maketh  us 
the  children  of  God,  and  not  the  law.  The  same  thing  wit- 
nesseth also  St.  John — "  He  gave  power  to  as  many  as  believed 
in  him,  to  be  the  children  of  God."  John  i.  12.  Rom.  viii.  16, 17. 
What  tongue,  either  of  men  or  angels,  can  sufficiently  extol  and 
magnify  the  great  mercy  of  God  towards  us,  that  we,  which  are 
miserable  sinners,  and  by  nature  the  children  of  wrath,  should 
be  called  to  his  grace  and  glory,  to  be  made  the  children  and 
heirs  of  God,  fellow-heirs  with  the  Son  of  God,  and  lords  over 
heaven  and  earth,  and  that  by  the  only  means  of  our  faith  which 
is  in  Christ  Jesus. 

Verse  27.     For  all  ye  that  are  baptized  into  Christ,  have  put 

on  Christy 

To  put  on  Christ  is  taken  two  manner  of-  ways  :  according  to 
the  law,  and  according  to  the  gospel.  According  to  the  law, 
as  it  is  said  in  the  thirteenth  chapter  to  the  Romans :  "  Put  ye 
on  the  Lord  Jesus  Christ:"  that  is,  follow  the  example  and  vir- 
tues of  Christ.  Do  that  which  he  did,  and  suffer  that  which  he 
suffered.  And  in  1  Pet.  ii.,  "  Christ  hath  suffered  for  us,  leaving 
us  an  example  that  we  should  follow  his  steps."  Now,  we  see  in 
Christ  a  singular  patience,  an  inestimable  mildness  and  love,  and 
a  wonderful  modesty  in  all  things.  This  goodly  apparel  we 
must  put  on,  that  is  to  say,  follow  these  virtues. 

But  the  putting  on  of  Christ,  according  to  the  gospel,  consisteth 
not  in  imitation,  but  in  a  new  birth  and  a  new  creation :  that  is 
to  say,  in  putting  on  Christ's  innocency,  his  righteousness,  his 
wisdom,  his  power,  his  saving  health,  his  life,  and  his  spirit. 
We  are  clothed  with  the  leather  coat  of  Adam,  which  is  a  mortal 
garment,  and  a  garment  of  sin ;  that  is  to  say,  we  are  all  subject 
unto  sin,  all  sold  under  sin.  There  is  in  us  horrible  blindness, 
ignorance,  contempt  and  hatred  of  God :  moreover,  evil  concu- 
piscence, uncleanness,  covetousness,  &c.     This  garment,  that  is 


VBR.  28.J  EPISTLE   TO  THE   GALATIANS.  427 

to  say,  this  corrupt  and  sinfal  nature,  we  received  from  Adam, 
which  Paul  is  wont  to  call  "  the  old  man."  This  old  man  must 
be  put  off,  with  all  his  works,  (Eph.  iv.  Cor.  i.)  that  of  the 
children  of  Adam  we  may  be  made  the  children  of  God.  This  is 
not  done  by  changing  of  a  garment,  or  by  any  laws  or  works,  but 
by  a  new  birth,  and  by  the  renewing  of  the  inward  man,  which 
is  done  in  baptism,  as  Paul  saith :  "  All  ye  that  are  baptized, 
have  put  on  Christ."  Also  :  "  According  to  his  mercy  hath  he 
saved  us  by  the  washing  of  the  new  birth,  and  the  renewing  of 
the  Holy  Ghost."  Tit.  iii.  For,  besides  that  they  which  are 
baptized  are  regenerate  and  renewed  by  the  Holy  Ghost,  to  a 
heavenly  righteousness  and  to  eternal  life,  there  riseth  in  them 
also  a  new  light  and  a  new  flame  ;  there  rise  in  them  new  and 
holy  affections,  as  the  fear  of  God,  true  faith  and  assured  hope, 
&c. ;  there  beginneth  in  them  also  a  new  will.  And  this  is  to 
put  on  Christ  truly,  and  according  to  the  gospel. 

Therefore,  the  righteousness  of  the  law,  or  of  our  own  works, 
is  not  given  unto  us  in  baptism ;  but  Christ  himself  is  our  gar- 
ment. Now,  Christ  is  no  law,  no  lawgiver,  no  work ;  but  a 
divine  and  an  inestimable  gift,  whom  God  hath  given  unto  us, 
that  he  might  be  our  justifier,  our  Saviour,  and  our  Redeemer. 
Wherefore,  to  be  apparelled  with  Christ  according  to  the  gos- 
pel, is  not  to  be  apparelled  with  the  law  nor  with  works,  but 
with  an  incomparable  gift;  that  is  to  say,  with  remission  of  sins, 
righteousness,  peace,  consolation,  joy  of  spirit,  salvation,  life,  and 
Christ  himself. 

This  is  diligently  to  be  noted,  because  of  the  fond  and  fantas- 
tical spirits,  which  go  about  to  deface  the  majesty  of  baptism, 
and  speak  wickedly  of  it.  Paul,  contrariwise,  commendeth  and 
setteth  it  forth  with  honourable  titles,  calling  it  "  the  washing 
of  the  new  birth,  and  renewing  of  the  Holy  Ghost."  Tit,  iii. 
And  here  also  he  saith,  that  all  they  which  are  baptized,  have 
put  on  Christ.  As  if  he  said,  Ye  are  carried  out  of  the  law  into 
a  new  birth,  which  is  wrought  in  baptism.  Therefore  ye  are 
not  now  any  longer  under  the  law,  but  ye  are  clothed  with  a 
new  garment;  to  wit,  with  the  righteousness  of  Christ.  Where- 
fore baptism  is  a  thing  of  great  force  and  efiicacy.  Now,  when 
we  are  apparelled  with  Christ,  as  with  the  robe  of  righteousness 
and  our  salvation,  then  we  must  put  on  Christ  also  as  the  apparel 
of  imitation  and  example.  These  things  I  have  handled  more 
largely  in  another  place,  therefore  I  here  briefly  pass  them  over. 

Verse  28.  There  is  neither  Jew  nor  Grecian,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  female  ;  for  ye  are 
all  one  in  Christ  Jesus. 

Here  might  be  added  moreover  many  more  names  of  persons 
and  offices  which  are  ordained  of  God,  as  these ;  there  is  neither 


428  COMMENTARY    ON    ST.  PAUL's  [chap.  III. 

magistrate  nor  subject,  neither  teacher  nor  hearer,  neither  school- 
master nor  scholar,  neither  master  nor  servant,  neither  mistress 
nor  maid,  &c.,  fon  in  Christ  Jesus  all  states,  yea,  even  such  as  are 
ordained  of  God,  are  nothing.  Indeed,  the  male,  the  female, 
the  bond,  the  free,  the  Jew,  the  Gentile,  the  prince,  the  subject, 
are  the  good  creatures  of  God  :  but  in  Christ,  that  is,  in  the 
matter  of  salvation,  they  are  nothing,  with  all  their  wisdom, 
righteousness,  religion,  and  power. 

Wherefore,  with  these  words,  "  There  is  neither  Jew,"  &c. 
Paul  mightily  abolisheth  the  law.  For  here,  that  is,  when  a 
man  is  renewed  by  baptism,  and  hath  put  on  Christ,  there  is 
neither  Jew  nor  Grecian,  &c.  The  apostle  speaketh  not  here  of 
the  Jew  according  to  his  nature  and  substance ;  but  he  calleth 
him  a  Jew  which  is  the  disciple  of  Moses,  is  subject  to  the  law, 
is  circumcised,  and  with  all  his  endeavour  keepeth  the  ceremonies 
commanded  in  the  law.  When  Christ  is  put  on,  saith  he,  there 
is  neither  Jew  nor  circumcision,  nor  ceremony  of  the  law  any 
more ;  for  Christ  hath  abolished  all  the  laws  of  Moses  that  ever 
were.  Wherefore,  the  conscience  believing  in  Christ  must  be 
so  surely  persuaded  that  the  law  is  abolished,  with  all  his  terrors 
and  threatenings,  that  it  should  be  utterly  ignorant  whether  there 
were  ever  any  Moses,  any  law,  or  any  Jew.  For  Christ  and 
Moses  can  in  nowise  agree.  Moses  came  with  the  law,  with 
many  works,  and  with  many  ceremonies;  but  Christ  came  with- 
out any  law,  without  any  exacting  of  works,  giving  grace  and 
righteousness,  &c.  For  "the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ,"    John  i.  17. 

Moreover,  when  he  saith,  "  nor  Grecian,"  he  also  rejecteth 
and  condemneth  the  wisdom  and  righteousness  of  the  Gentiles ; 
for  among  the  Gentiles  there  were  many  notable  men,  as  Xeno- 
phon,  Themistocles,  Marcus  Fabius,  Attilius  Regulus,  Cicero, 
Pomponius  Atticus,  and  many  others,  which  being  endued  with 
singular  virtues,  governed  commonwealths  excellently,  and  did 
many  worthy  acts  for  the  preservation  thereof:  and  yet  all  these 
were  nothing  before  God,  with  their  wisdom,  their  power,  their 
notable  acts,  their  excellent  virtues,  laws,  religions,  and  ceremo- 
nies ;  for  we  must  not  think  that  the  Gentiles  did  contemn  all 
honesty  and  religion.  Yea,  all  nations  of  all  ages  dispersed 
throughout  the  world  had  their  laws,  religions,  and  ceremonies, 
without  the  which  it  is  not  possible  that  mankind  should  be 
governed.  All  righteousness,  therefore,  concerning  either  the 
government  of  families,  or  commonwealths,  or  divine  matters, 
(as  was  the  righteousness  of  the  law,)  with  all  the  obedience, 
execution,  and  holiness  thereof,  be  it  never  so  perfect,  is  nothing 
worth  before  God.  What  then  ?  The  garment  of  Christ  which 
we  put  on  in  baptism. 

So,  if  the  servant  do  his  duty,  obey  his  master,  serve  hi  his 


VBR.  28.]  EPISTLE  TO  THE   GALATIANS.  489 

vocation  never  so  diligently  and  faithfully;  if  he  that  is  at  liberty 
be  in  aiUhority  and  govern  the  commonwealth,  or  guide  his 
own  family,  honestly  and  with  praise;  if  the  man  do  that  per- 
taineth  to  the  man  in  marrying  a  wife,  in  governing  his  family, 
in  obeying  the  magistrate,  in  behaving  himself  decently  towards 
all  men  ;  if  the  woman  live  chastely,  obey  her  husband,  see  well 
to  her  household,  bring  up  her  children  godly,  (which  are  indeed 
excellent  gifts  and  holy  works,)  yet  are  all  these  nothing  in  com- 
parison of  that  righteousness  which  is  before  God.  To  be  brief, 
all  the  laws,  ceremonies,  religions,  righteousness,  and  works  in 
the  whole  world,  yea,  of  the  Jews  themselves,  which  were  the 
first  that  had  the  kingdom  and  priesthood  ordained  and  appointed 
of  God,  with  their  holy  laws,  religions,  ceremonies,  and  worship- 
pings, all  these  (I  say)  take  not  away  sin,  deliver  not  from  death, 
nor  purchase  life. 

Therefore  your  false  apostles  do  subtilly  seduce  you,  (0,  ye 
Galatians,)  when  they  teach  you  that  the  law  is  necessary  to 
salvation ;  and  by  this  means  they  spoil  you  of  that  excellent 
glory  oCyour  new  birth  and  your  adoption,  and  call  you  back  to 
your  old  birth,  and  to  the  most  miserable  servitude  of  the  law, 
making  you,  of  the  free  children  of  God,  bond-children  of  the  law, 
whilst  they  will  have  a  difference  of  persons  according  to  the 
law.  Indeed  there  is  a  difference  of  persons  in  the  law,  and  in 
the  world,  and  there  it  ought  to  be  :  but  not  before  God.  "  All 
have  sinned,  and  are  destitute  of  the  glory  of  God."  Rom.  iii.  23. 
Let  the  Jews,  therefore,  the  Gentiles,  and  the  whole  world, 
keep  silence  in  the  presence  of  God.  God  hath,  indeed,  many 
ordinances,  laws,  degrees,  and  kinds  of  life,  but  all  these  help 
nothing  to  deserve  grace,  and  obtain  eternal  life.  So  many  as 
are  justified,  therefore,  are  justified,  not  by  the  observation  of 
man's  law,  or  God's  law,  but  by  Christ  alone,  who  hath  abolished 
all  laws.  Him  alone  doth  the  gospel  set  forth  unto  us  for  a  paci- 
fier of  God's  wrath  by  the  shedding  of  his  own  blood,  and  a 
Saviour:  and  without  faith  in  him,  neither  shall  the  Jew  be 
saved  by  the  law,  nor  the  monk  by  his  order,  nor  the  Grecian  by 
his  wisdom,  nor  the  magistrate  or  master  by  his  upright  govern- 
ment, nor  the  servant  by  his  obedience. 

Verse  28.     For  ye  are  all  one  in  Christ  Jesus. 

These  are  excellent  words.  In  the  world,  and  according  to 
the  flesh,  there  is  a  great  difference  and  inequality  of  persons, 
and  the  same  must  be  diligently  observed.  For  if  the  woman 
would  be  the  man,  if  the  son  would  be  the  father,  the  servant 
would  be  the  master,  the  subject  would  be  the  magistrate,  there 
should  be  nothing  else  but  a  confusion  of  all  estates  and  of  all 
things.  Contrariwise,  in  Christ  there  is  no  law,  no  difference  of 
persons;  there  is  neither  Jew  nor  Grecian,  but  all  are  one ;  for 


430  COMMENTARY  ON   ST.  PAUL's  [chAP.  ill. 

there  is  but  one  body,  one  spirit,  one  hope  of  vocation  ;  there  is 
but  one  gospel,  "one  faith,  one  baptism,  one  God  and  Father  of 
all,  one  Christ  and  Lord  of  all."  Eph.  iv.  4 — 6.  We  have  the 
same  Christ,  I,  thou,  and  all  the  faithful,  which  Peter,  Paul,  and 
aU  the  saints  had.  Here,  therefore,  the  conscience  knoweth 
nothing  of  the  law,  but  hath  Christ  only  before  her  eyes;  there- 
fore Paul  is  always  wont  to  add  this  clause,  "  In  Christ  Jesus;" 
who,  if  he  be  taken  out  of  our  sight,  then  cometh  anguish  and 
terror. 

The  popish  school-divines  do  dream  that  faith  is  a  quality 
cleaving  in  the  heart,  without  Christ.  This  is  a  devilish  error. 
But  Christ  should  be  so  set  forth,  that  thou  shouldst  see  nothing 
besides  him,  and  shouldst  think  that  nothing  can  be  more  near 
unto  thee,  or  more  present  within  thy  heart  than  he  is.  For  he 
sitteth  not  idly  in  heaven,  but  is  present  with  us,  working  and 
living  in  us ;  as  he  saith  before,  in  the  second  chapter,  "  1  live ; 
yet  not  I,  but  Christ  liveth  in  me."  And  here  likewise  :  "  Ye 
have  put  on  Christ."  Faith,  therefore,  is  a  certain,  steadfast,  be- 
holding, which  looketh  upon  nothing  else  but  Christ,  the  con- 
queror of  sin  and  death,  and  the  giver  of  righteousness,  salvation, 
and  eternal  life.  This  is  the  cause  that  Paul  nameth  and  setteth 
forth  Jesus  Christ  so  often  in  his  epistles,  yea,  almost  in  every 
verse.  But  he  setteth  him  forth  by  the  word :  for  otherwise  he 
cannot  be  comprehended  than  by  the  word. 

This  was  notably  and  lively  represented  by  the  brazen  serpent, 
which  is  a  figure  of  Christ.  Moses  commanded  the  Jews  which 
were  stung  of  serpents  in  the  desert,  to  do  nothing  else  but  stead- 
fastly behold  the  brazen  serpent,  and  not  to  turn  away  their  eyes. 
They  that  did  so,  were  healed  only  by  that  steadfast  and  con- 
stant beholding  of  the  serpent.  Numb.  xxi.  6 — 8.  But,  contra- 
riwise, they  died  which  obeyed  not  the  commandment  of  Moses, 
but  looked  upon  their  wounds  and  not  upon  the  serpent.  So,  if 
I  would  find  comfort  when  my  conscience  is  afflicted,  or  when  I 
a,m  at  the  point  of  death,  I  must  do  nothing  but  apprehend 
Christ  by  faith,  and  say  :  I  believe  in  Jesus  Christ  the  Son  of  God, 
who  suffered,  was  crucified,  and  died  for  me,  &c.,  in  whose 
wounds  and  in  whose  death  I  see  my  sin,  and  in  his  resurrection 
victory  over  sin,  death,  and  the  devil,  also  righteousness  and 
eternal  life.  Besides  him,  I  see  nothing,  I  hear  nothing.  This 
is  true  faith  concerning  Christ,  and  in  Christ,  whereby  "  we  are 
made  members  of  his  body,  flesh  of  his  flesh,  and  bone  of  his 
bones.  In  him,  therefore,  we  live,  we  move,  and  we  have  our 
being."  Eph.  v.  30.  Acts  xvii.  28.  Christ  and  our  faith  must 
be  thoroughly  joined  together.  We  must  be  in  heaven,  and 
Christ  must  live  and  work  in  us.  Now,  he  liveth  and  worketh  in 
us,  not  by  speculation  and  naked  knowledge,  but  in  deed,  and 
Dy  a  true  and  a  substantial  presence. 


VER.  29.]  EPISTLE   TO  THE   GALATIANS.  431 

Verse  29.    t8.nd  if  ye  he  Christ^s,  then  are  ye  Abraham' s  seed, 
and  heirs  by  the  promise. 

That  is  to  say,  if  ye  believe,  and  be  baptized  into  Christ ;  if 
ye  beUeve,  I  say,  that  he  is  that  promised  seed  of  Abraham 
which  brought  the  blessing  to  all  the  Gentiles,  then  are  ye  the 
children  of  Abraham,  not  by  nature,  but  by  adoption  ;  for  the 
Scripture  attributeth  unto  him,  not  only  the  children  of  the  flesh, 
but  also  of  adoption  and  of  the  promise,  and  foreshoweth  that 
they  shall  receive  the  inheritance,  and  the  other  shall  be  cast  out 
of  the  house.  So  Paul,  in  few  words,  translateth  the  whole 
glory  of  Libanus,  that  is  to  say,  of  the  nations  of  the  Jews,  unto 
the  desert,  that  is,  unto  the  Gentiles.  And  this  place  compre- 
hendeth  a  singular  consolation :  to  wit,  that  the  Gentiles  are  the 
children  of  Abraham,  and  consequently  the'people  of  God.  But 
they  are  the  children  of  Abraham,  not  by  carnal  generation,  but 
by  the  promise.  The  kingdom  of  heaven,  then,  life,  and  the 
eternal  inheritance,  belongeth  to  the  Gentiles.  And  this  the 
Scripture  signified  long  before,  when  it  saith :  "  I  have  made 
thee  a  father  of  many  nations."  Gen.  xvii.  5.  Again,  "  In  thy 
seed  shall  all  nations  be  blessed."  Gen.  xxii.  18.  Now,  there- 
fore, because  we  which  are  Gentiles  do  believe,  and  by  faith  do 
receive  the  blessing  promised  to  Abraham,  and  exhibited  by 
Christ,  therefore  the  Scripture  calleth  us  the  children  and  heirs 
of  Abraham,  not  after  the  flesh,  but  after  the  promise.  So  that 
promise,  "  In  thy  seed,"  &c.,  belongeth  also  to  all  the  Gentiles, 
and  according  to  this  promise  Christ  is  become  ours. 

Indeed,  the  promise  was  made  only  to  the  Jews,  and  not  to 
us  that  are  Gentiles.  Ps.  cxlvii. :  "  He  showeth  his  word  unto 
Jacob,  &c.  He  hath  not  dealt  so  with  every  nation,"  &c.  Not- 
withstanding, that  which  was  promised  cometh  unto  us  by  faith, 
by  the  which  only  we  apprehend  the  promise  of  God.  Albeit, 
then,  that  the  promise  be  not  made  unto  us,  yet  is  it  made  as 
touching  us  and  for  us :  for  we  are  named  in  the  promise  :  "  In 
thy  seed  shall  all  nations  be  blessed ;"  for  the  promise  showeth 
plainly  that  Abraham  should  be  the  father,  not  only  of  the  Jew- 
ish nation,  but  of  many  nations,  and  that  he  should  be  the  heir, 
not  of  one  kingdom,  but  of  all  the  world.  Rom.  iv.  So  the  glory 
of  the  whole  kingdom  of  Christ  is  translated  unto  us.  Wherefore 
all  laws  are  utterly  abolished  in  the  heart  and  conscience  of  a 
Christian:  notwithstanding  they  remain  without,  still  in  the  flesh. 
And  hereof  we  have  spoken  largely  before. 


432  COMMENTARY  ON   ST.  PAUL's  [chAP.  IV 


CHAPTER  IV. 

Verse  1.      This  I  say,  that  the  heir,  as  long  as  he  is  a  child, 
dijferelh  nothing  from  a  servant,  though  he  be  lord  of  all ; 

Verse  2.     But  is  under  tutors  and  governors,  until  the  time 
appointed  of  the  father. 

Ye  see  with  what  vehement  affection  Paul  goeth  about  to 
call  back  the  Galatians,  and  wliat  strong  arguments  he  useth  in 
debating  the  matter,  gathering  similitudes  of  experience,  of  the 
example  of  Abraham,  of  the  testimonies  of  the  Scripture,  and  of 
the  time,  so  that  oftentimes  he  seemeth  to  renew  the  whole  mat- 
ter again  ;  for  before,  he  had,  in  a  manner,  finished  the  disputa- 
tion concerning  justification,  concluding  that  a  man  is  justified 
before  God  by  faith  only  and  alone.  But,  because  he  calleth 
also  to  remembrance  this  political  example  of  the  little  heir,  he 
bringeth  the  same  also  for  the  confirmation  of  his  matter ;  thus 
trying  every  way,  he  lieth  in  wait,  with  a  certain  holy  subtlety, 
to  take  the  Galatians  unawares;  for  the  ignorant  people  are 
sooner  persuaded  with  similitudes  and  examples,  than  with  deep 
and  subtle  disputations.  They  will  rather  behold  an  image  well 
painted,  than  a  book  well  written.  Paul  therefore  now,  after 
that  he  hath  broughi  the  similitude  of  a  man's  testament,  of  the 
person  of  the  schoolmaster,  useth  also  this  similitude  of  an  heir, 
(which  is  familiar  and  well  known  to  all  men,)  to  move  and  to 
persuade  them.  And,  surely,  it  is  a  very  profitable  thing  to  be 
furnished  with  similitudes  and  examples,  which  not  only  Paul, 
but  also  the  prophets,  and  Christ  himself  also  did  often  use. 

Ye  see,  saith  he,  that  it  is  ordained  by  the  civil  laws,  that  an 
heir,  albeit  he  be  the  lord  of  all  his  father's  goods,  differeth  not 
from  a  servant.  Indeed,  he  hath  an  assured  hope  of  the  inherit- 
ance :  but  before  he  come  to  his  years,  his  tutors  hold  him  in 
subjection,  like  as  the  schoolmaster  doth  his  scholar.  They 
commit  not  unto  him  the  ordering  of  his  own  goods,  but  con- 
strain him  to  serve,  so  that  he  is  kept  and  maintained  with  his 
own  goods  like  a  servant.  Therefore,  as  long  as  this  bondage 
endureth,  that  is,  so  long  as  he  is  under  tutors  and  governors, 
he  differeth  nothing  from  a  servant.  And  this  subjection  and 
servitude  is  very  piofitable  for  him;  for  otherwise,  through  folly, 
he  would  soon  waste  all  his  goods.  This  captivity  endureth  not 
always,  but  hath  a  certain  time  limited  and  appointed  by  the 
father,  wherein  it  must  end. 


VER.  3.]  EPISTLE  TO  THE   GALA.TIANS.  43S 

Verse  3.     So  also  we,  as  long'  as  we  ivere  children,  loere  in 
bondage  under  the  rudiments  of  the  world. 

In  like  manner,  when  we  were  little  children,  we  were  heirs, 
having  the  promise  of  the  inheritance  to  come,  which  should  be 
■given  unto  us  by  the  seed  of  Abraham,  that  is  to  say,  by  Christ, 
in  whom  all  nations  should  be  blessed.  But  because  the  fulness 
of  time  was  not  yet  come,  Moses,  our  tutor,  governor,  and  school- 
master, came,  holding  us  in  captivity,  with  our  hands  bound,  so 
that  we  could  bear  no  rule,  nor  possess  our  inheritance.  In  the 
mean  time,  notwithstanding,  like  as  an  heir  is  nourished  and 
maintained  in  hope  of  liberty  to  come,  even  so  Moses  did  nou- 
rish us  with  the  hope  of  the  promise  to  be  revealed  in  the  time 
appointed ;  to  wit,  when  Christ  should  come,  who,  by  his  com- 
ing, should  put  an  end  to  the  time  of  the  law,  and  begin  the  time 
of  grace. 

Now  the  time  of  the  law  endeth  two  manner  of  ways :  first, 
(as  I  said)  by  the  coming  of  Christ  in  the  flesh,  at  the  time  ap- 
pointed of  his  Father.  "  But  when  the  fulness  of  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  and  made  under  the 
law,  that  he  might  redeem  them  which  were  under  the  law,"  &c. 
Gal.  iv.  4,  5.  "  He  entered  into  the  holy  sanctuary  once  through 
his  blood,  and  obtained  eternal  redemption  for  us."  Heb.  ix.  12. 
Moreover,  the  same  Christ,  who  came  once  in  the  time  appointed, 
cometh  also  unto  us  daily  and  hourly  in  spirit.  Indeed,  once 
with  his  own  blood  he  redeemed  and  sanctified  all ;  but  because 
we  are  not  yet  perfectly  pure,  (for  the  remnants  of  sin  do  yet 
cleave  to  our  flesh,  which  striveth  against  the  spirit,)  (Heb.  x.  14. 
Gal.  V.  17,)  therefore  daily  he  cometh  unto  us  spiritually,  and 
continually  more  and  more  accomplisheth  the  appointed  time  of 
his  Father,  abrogating  and  abolishing  the  law. 

So  he  came  also  in  spirit  to  the  fathers  of  the  Old  Testament, 
before  he  appeared  in  the  flesh.  They  had  Christ  in  spirit. 
They  believed  in  Christ  which  should  be  revealed,  as  we  believe 
in  Christ  which  is  now  revealed,  and  were  saved  by  him,  as  we 
are,  according  to  that  saying :  "  Jesus  Christ  is  one,  yesterday, 
and  to-day,  and  shall  be  the  same  forever."  Yesterday,  before 
the  time  of  his  coming  in  the  flesh;  to-day,  when  he  was  revealed 
in  the  time  before  appointed;  now  and  forever  he  is  one  and  the 
same  Christ.  For  even  by  him  only,  and  alone,  all  the  faithful 
which  either  have  been,  be,  or  shall  be,  are  delivered  from  the 
law,  justified,  and  saved. 

"  In  like  manner,  we  also,"  saith  he,  "when  we  were  children, 
served  under  the  rudiments  of  the  world ;"  that  is  to  say,  the 
law  had  dominion  over  us,  oppressed  us,  and  kept  us  in  a  strait 
bondage,  as  servants  and  captives.  For,  first,  it  restrained  carnal 
and  rebellious  persons,  that  they  should  not  run  headlong  into 
55  2  0 


434  COMMENTARY  ON  ST.  Paul's  [chap.  I\% 

all  kinds  of  vice.  For  the  law  threateneth  punishment  to  trans- 
gressors ;  which  if  they  feared  not,  there  is  no  mischief  which 
they  would  not  commit ;  and  over  those  whom  the  law  so 
bridleth,  it  ruleth  and  reigneth.  Again,  it  did  accuse  us,  terrify 
us,  kill  us,  and  condemn  us  spiritually  and  before  God :  and  this 
was  the  principal  dominion  that  the  law  had  over  us.  There- 
fore, like  as  an  heir  is  subject  unto  his  tutors,  is  beaten,  and  is 
compelled  to  obey  their  laws,  and  diligently  to  execute  their 
commandments  :  even  so,  men's  consciences,  before  Christ  come, 
are  oppressed  with  the  sharp  servitude  of  the  law ;  that  is  to 
say,  they  are  accused,  terrified,  and  condemned  of  the  law.  But 
this  dominion,  or  rather  this  tyranny  of  the  law  is  not  continual, 
but  must  only  endure  until  the  time  of  grace.  Wherefore,  the 
oificc  of  the  law  is  to  reprove  and  increase  sins,  not  to  bring 
righteousness;  to  kill,  not  to  bring  life.  For  "the  law  is  a 
schoolmaster  unto  Christ."  Gal.  iii.  20.  Like  as  therefore,  the 
tutors  do  handle  the  heir,  being  yet  a  child,  straitly  and  hardly, 
rule  him  and  command  him  as  a  servant,  and  he  again  is  con- 
strained to  be  subject  unto  them :  even  so  the  law  accuseth  us, 
humbleth  us,  and  bringeth  us  into  bondage,  that  we  may  be  the 
servants  of  sin,  death,  and  of  the  wrath  of  God,  which  is  indeed 
a  most  miserable  kind  of  bondage.  But  as  the  power  of  the 
tutors,  and  the  subjection  and  bondage  of  the  little  heir  is  not 
continual,  but  only  endureth  unto  the  time  appointed  of  the 
father,  which,  being  ended,  he  needeth  not  to  be  governed  by 
his  tutors,  nor  remaineth  under  their  subjection  any  more,  but 
with  liberty  enjoyeth  the  inheritance :  even  so  the  law  hath 
dominion  over  us,  and  we  are  constrained  to  be  servants  and 
captives  under  his  government,  but  not  forever ;  for  this  clause 
which  foUoweth  must  be  added  :  "  Until  the  time  appointed  of 
the  Father."  For  Christ,  which  was  promised,  came  and  re- 
deemed us  which  were  oppressed  with  the  tyranny  of  the  law. 

Contrariwise,  the  coming  of  Christ  profiteth  not  the  careless 
hypocrites,  the  wicked  contemners  of  God,  nor  the  desperate, 
which  think  that  nothing  else  remaineth  but  the  terrors  of  the 
law  which  they  feel.  His  coming  only  profiteth  those  which 
are  tormented  and  terrified  with  the  law  for  a  time ;  that  is  to' 
say,  such  as  despair  not  in  those  great  and  inward  terrors  which 
the  law  stirreth  up,  but  with  a  sure  trust  come  unto  Christ  the 
throne  of  grace,  which  hath  redeemed  them  from  the  curse  of 
the  law,  being  made  a  curse  for  them,  and  so  obtain  mercy  and 
find  grace.  Heb.  iv.  16.     Gal.  iii.  13. 

There  is  a  certain  vehemency,  therefore,  in  this  word,  "we 
did  serve."  As  if  he  would  say  :  our  conscience  was  subject  to 
the  law,  which  holding  us  as  bond-slaves  and  captives,  like  as  a 
tyrant  holdeth  his  prisoners,  whipped  us,  and  with  all  his  power 
exercised  his  tyranny  upon  us  ;  that  is  to  say,  it  brought  unto 


^ER.  3.]  EPISTLE   TO  THE   GALATIANS.  435 

US  a  terror  and  heaviness  of  spirit,  it  made  us  to  tremtle  and 
ready  to  despair,  threatening  unto  us  everlasting  death  and  dam- 
nation. This  spiritual  bondage  and  slavery  of  the  law  is  most 
sharp  and  bitter,  and  yet  (as  I  have  said,)  it  is  not  continual, 
but  endureth  so  long  as  we  are  children ;  that  is,  as  long  as 
Christ  is  absent.  Whilst  he  is  absent,  we  are  servants,  shut 
under  the  law,  destitute  of  grace,  faith,  and  all  the  gifts  of  the 
Holy  Ghost. 

Verse  3.     Under  the  elements  or  rudiments  of  the  world. 

Some  have  thought  that  Paul  speaketh  here  of  those  corporal 
elements,  the  fire,  the  air,  the  water,  and  the  earth.  But  Paul 
hath  his  peculiar  manner  of  speech ;  and  he  speaketh  here  even 
of  the  law  of  God,  which  he  calleth  the  elements  or  rudiments 
of  the  world  :  and  his  words  seem  to  be  very  heretical.  So  is 
he  wont  in  other  places  also  to  diminish  and  to  abase  the  au- 
thority of  the  law  very  much,  when  he  calleth  it  the  letter  that 
killeth,  the  ministry  of  death  and  damnation,  and  the  power  of 
sin.  And  these  most  odious  names,  which  show  plainly  the 
power  and  use  of  the  law,  he  chooseth  of  purpose,  to  admonish 
us,  that  in  the  terrors  of  sin,  wrath,  and  the  judgment  of  God, 
we  trust  not  to  our  own  righteousness,  or  to  the  righteousness 
of  the  law,  seeing  that  the  law,  in  his  principal  use,  can  do 
nothing  else  but  accuse  our  consciences,  increase  sin,  threaten 
death  and  eternal  damnation.  Wherefore,  this  diminishing  and 
abasing  of  the  law  must  be  applied  to  the  conflict  of  conscience, 
and  not  to  the  civil  life,  nor  to  secure  and  careless  minds. 

He  calleth,  therefore,  the  law,  the  elements  of  the  world:  that 
is  to  say,  the  outward  laws  and  traditions  written  in  a  certain 
book.  For,  although  the  law  do  civilly  bridle  a  man  from  evil, 
and  constrain  him  to  do  well,  yet  notwithstanding,  being  kept 
after  this  sort,  it  doth  not  deliver  him  from  sin;  it  justifieth  him 
not,  it  prepareth  not  a  way  for  him  to  heaven,  but  leaveth  him 
in  the  world.  I  do  not  obtain  righteousness  and  everlasting  life, 
because  I  kill  not,  I  commit  not  adultery,  I  do  not  steal,  &c.  These 
outward  virtues  and  honest  conversations  be  not  the  kingdom  of 
Christ,  nor  the  heavenly  righteousness,  but  the  righteousness  of 
the  flesh  and  of  the  world ;  which  also  the  Gentiles  had,  and 
not  only  the  merit-mongers,  as  in  the  time  of  Christ  the  Pharisees, 
and  in  our  time  the  monks  and  friars,  &c.  This  righteousness 
some  do  observe  to  avoid  the  punishments  of  the  law ;  some, 
that  they  may  be  praised  of  men  and  esteemed  righteous,  con- 
stant, and  patient ;  and  therefore,  it  is  ratliQr  to  be  called  coloured 
hypocrisy,  than  righteousness. 

Moreover,  the  law,  when  it  is  in  his  principal  use  and  office, 
can  do  nothing  but  accuse,  terrify,  condemn,  and  kill.  But 
where  such  terror,  such  feeling  of  sin,  of  death,  of  the  wrath  and 


4S^  COMMENTARY  ON  ST.  PAUL's  [chAP.  IV. 

judgment  of  God  is,  there  is  no  righteousness,  no  divine  or 
heavenly  thing,  hut  all  these  are  mere  things  of  the  world  ;  which 
(because  it  is  the  kingdom  of  the  devil)  is  nothing  else  but  a 
certain  puddle  of  sin,  of  death,  of  hell,  and  of  all  evils  which 
the  fearful, sorrowful,  and  heavy-hearted  do  feel;  but  the  secure 
and  careless  contemners  do  not  feel  them.  Wherefore  the  law, 
even  in  his  best  and  most  perfect  use,  doth  nothing  else  but  re- 
veal and  increase  sin,  and  strike  into  us  the  terror  of  death ;  and 
these  are  but  worldly  things.  We  see,  then,  that  the  law  giveth 
no  lively,  no  healthful,  no  divine  or  heavenly  thing,  but  only 
worldly  things.  Wherefore  Paul  doth  very  fitly  call  the  law  the 
elements  or  rudiments  of  the  world. 

And  although  Paul  call  the  whole  law  the  rudiments  of  the 
world,  (as  may  appear  by  that  I  have  said  before,)  yet  princi- 
pally he  speaketh  thus  in  contempt  of  the  ceremonial  laws; 
which,  although  they  profit  never  so  much,  yet  (saith  he)  they 
consist  only  in  outward  things,  as  meat,  drink,  apparel,  places, 
times,  the  temple,  the  feasts,  washings,  sacrifices,  &:c.  which  be 
but  mere  worldly,  and  things  ordained  of  God  only  for  the  use 
of  this  present  life,  but  not  to  justify  or  save  before  God.  There- 
fore, by  this  clause,  "  the  rudiments  of  the  world,"  he  rejecteth 
and  condemneth  the  righteousness  of  the  law,  which  consisteth 
in  these  outward  ceremonies,  being  notwithstanding  ordained 
and  commanded  of  God  to  be  observed  for  a  time,  and  by  a 
contemptible  name  calleth  it  the  rudiments  of  the  world.  So  the 
emperor's  laws  be  rudiments  of  the  world,  for  they  entreat  of 
worldly  matters:  that  is  to  say,  of  things  concerning  this  present 
life,  as  of  goods,  possessions,  inheritances,  murders,  adulteries, 
robberies,  &c.,  whereof  speaketh  also  the  second  table  of  the 
commandments.  As  for  the  pope's  canon  laws  and  decretals, 
which  forbid  marriage  and  meats,  those  Paul,  in  another  place, 
calleth  the  doctrines  of  devils  ;  which  are  also  rudiments  of  the 
world,  but  that  they  do  most  wickedly  bind  men's  consciences 
to  the  observation  of  outward  things,  contrary  to  the  word  of 
God  and  faith. 

Wherefore  the  law  of  Moses  giveth  nothing  but  worldly 
things ;  that  is  to  say,  it  doth  but  only  show,  civilly  and  spirit- 
ually, the  evils  that  be  in  the  world.  Notwithstanding,  if  it  be 
in  his  true  use,  it  driveth  the  conscience,  by  his  terrors,  to  seek 
and  thirst  after  the  promise  of  God,  and  to  look  unto  Christ. 
But  that  thou  mayst  so  do,  thou  hast  need  of  the  aid  and  assist- 
ance of  the  Holy  Ghost,  which  may  say  in  thy  heart :  It  is  not 
the  will  of  God,  that  after  the  law  hath  done  his  office  in  thee, 
thou  shouldst  only  be  terrified  and  killed ;  but  that,  when  thou 
art  brought  by  the  law  to  the  knowledge  of  thy  misery  and 
damnation,  thou  shouldst  not  despair,  but  believe  in  Christ, 
"  who  is  the  end  of  the  law  to  righteousness,  to  every  one  that 


VER.  3.]  EPISTLE   TO  THE   GALATIANS.  437 

believeth,"  Rom.  x.  4.  Here  is  no  worldly  thing  done  ;  but 
here  all  worldly  matters  and  all  laws  cease,  and  heavenly  things 
begin  now  to  appear.  Therefore,  so  long  as  we  be  under  the 
rudiments  of  the  world ;  that  is  to  say,  under  the  law,  which 
giveth  not  only  no  righteousness  and  peace  of  conscience,  but 
revealeth  and  increaseth  sins  and  engendereth  wrath,  we  be 
servants  thrall  and  subject  to  the  law,  although  we  have  the 
promise  of  the  blessing  to  come.  Indeed,  the  law  saith,  "  thou 
shalt  love  the  Lord  thy  God:"  but  that  I  may  be  able  so  to  do, 
or  to  apprehend  Christ,  this  cannot  the  law  give. 

I  speak  not  this  to  the  end  that  the  law  should  be  despised, 
neither  doth  Paul  so  mean,  but  it  ought  to  be  had  in  great  esti- 
mation. But  because  Paul  is  here  in  the  matter  of  justification, 
it  was  necessary  that  he  should  speak  of  the  law,  as  of  a  thing 
very  contemptible  and  odious  ;  for  justification  is  a  far  other 
manner  of  thing  than  the  law  is.  We  cannot  speak  basely  and 
contemptuously  enough  of  the  law,  when  we  are  in  this  matter. 
When  the  conscience  therefore  is  in  the  conflict,  then  should  she 
think  upon  nothing,  know  nothing  at  all  but  Christ  only  and 
alone.  Then  should  she  remove  the  law  utterly  out  of  her  sight, 
and  embrace  nothing  but  the  promise  concerning  Christ.  To 
say  this,  it  is  an  easy  matter;  but  in  the  time  of  temptation, 
when  the  conscience  wrestleth  in  the  presence  of  God,  to  do  it 
indeed,  of  all  things  it  is  the  hardest ;  to  wit,  that  when  the  law 
accuseth  thee,  terrifieth  thee,  revealeth  unto  thee  thy  sin,  threat- 
eneth  the  wrath  of  God  and  eternal  death,  that  then  (I  say) 
thou  shouldst  have  such  strength  of  faith  in  Christ,  as  if  there 
had  never  been  any  law  or  any  sin,  but  only  Christ,  mere  grace, 
and  redemption  ;  or  that  thou  shouldst  be  able  to  say,  0  law,  I 
will  not  hear  thee,  for  thou  hast  a  stammering  and  a  slow  tongue: 
moreover,  the  fulness  of  time  is  now  come,  and  therefore  I  am 
free,  and  will  not  suffer  thy  tyranny  any  longer.  Here  a  man 
may  see  how  hard  a  matter  it  is  to  separate  the  law  from  grace. 
Again,  how  divine  and  heavenly  a  thing  it  is  to  hope  here  even 
against  hope,  and  how  true  this  proposition  of  Paul  is,  that 
"  we  are  justified  by  faith  alone."     ' 

Learn  here,  therefore,  to  speak  of  the  law  as  contemptuously 
as  thou  canst,  in  the  matter  of  justification,  by  the  example  of 
the  apostle,  which  callcth  the  law,  "  the  rudiments  of  the  world, 
pernicious  traditions,  the  strength  of  sin,  the  ministry  of  death," 
&c.  For  if  thou  suff'er  the  law  to  bear  rule  in  thy  conscience, 
when  thou  standest  before  God,  wrestling  against  sin  and  death, 
then  is  the  law  indeed  nothing  else  but  a  sink  of  all  evils,  here- 
sies, and  blasphemies:  for  it  doth  nothing  but  increase  sin,  accuse 
and  terrify  the  conscience,  threaten  death,  and  set  forth  God  as" 
an  angry  judge,  which  rejecteth  and  condemneth  sinners.  Here, 
therefore,  if  thou  be  wise,  banish  this  stultering  and  stammering 

2  o  2 


438  COMMENTARY  ON  ST.   PAULAS  [UHAP.  IV. 

Moses  far  from  thee,  with  his  law,  and  in  anywise  let  not  his 
terrors  and  threatenings  move  thee.  Here  let  him  be  utterly 
suspected  unto  thee,  as  a  heretic,  as  an  excommimicated  and 
condemned  person,  worse  than  the  pope  and  the  devil  himself, 
and  therefore  not  to  be  heard  or  obeyed  in  any  case. 

But,  out  of  the  matter  of  justification,  we  ought  with  Paul  to 
think  reverently  of  the  law,  to  commend  it  highly,  to  call  it 
holy,  righteous,  good,  spiritual,  and  divine.  Rom.  vii.  12.  Out 
of  the  case  of  conscience  we  should  make  a  god  of  it,  but  in  the 
case  of  conscience  it  is  a  very  devil.  For,  in  the  least  tempta- 
tion that  can  be,  it  is  not  able  to  raise  up  and  comfort  the  con- 
science ;  but  it  doth  clean  contrary  :  it  terrifieth,  it  oppresseth  it 
with  heaviness,  and  plucketh  it  from  the  assurance  of  righteous- 
ness, of  life,  and  of  all  goodness.  Hereupon  Paul,  a  little  after, 
calleth  it  "  weak  and  beggarly  rudiments."  Gal.  iv.  9.  Where- 
fore, let  us  not  suffer  the  law,  in  any  case,  to  bear  rule  in  our 
conscience,  especially  seeing  it  cost  Christ  so  great  a  price  to 
deliver  the  conscience  from  the  tyranny  of  the  law.  "  For  he 
was  made  a  curse  for  us,  that  he  might  deliver  us  from  the  curse 
of  the  law."  Let  the  godly  learn,  therefore,  that  the  law  and 
Christ  are  two  contrary  things,  whereof  the  one  Cannot  abide 
the  other.  For  when  Christ  is  present,  the  law  may  in  no  case 
rule,  but  must  depart  out  of  the  conscience,  and  leave  the  bed, 
(which  is  so  strait  that  it  cannot  hold  two,  as  Isaiah  saith,  chap, 
xxviii.  20,)  and  give  place  only  to  Christ.  Let  him  only  reign 
in  righteousness,  in  peace,  in  joy,  and  life,  that  the  conscience 
may  sleep  and  repose  itself  joyfully  in  Christ,  without  any  feel- 
ing of  the  law,  sin,  and  death. 

Paul  here  of  purpose  useth  this  figurative  speech,  "  elements 
of  the  world ;"  whereby  (as  I  said)  he  doth  much  abase  and 
diminish  the  glory  and  authority  of  the  law,  to  stir  up  our  minds. 
2  Cor.  iii.  For  he  that  readeth  Paul  attentively,  when  he  heareth 
that  he  calleth  the  law  the  ministry  of  death,  the  letter  that 
killeth,  &c.,  by-and-by  he  thinketh  thus  with  himself:  why  doth 
he  give  such  odious,  and,  as  it  appeareth  to  reason,  blasphemous 
terms  to  the  law,  which  Is  a  divine  doctrine  revealed  from 
heaven  ?  To  this  Paul  answereth,  that  the  law  is  both  holy,  just, 
and  good,  and  that  it  is  also  the  ministry  of  sin  and  death  but  in 
divers  respects.  Before  Christ,  it  is  holy;  after  Christ,  it  is  death. 
Therefore,  when  Christ  is  come,  we  ought  to  know  nothing  at  all 
of  the  law,  unless  it  be  in  this  respect :  that  it  hath  power  and 
dominion  over  the  flesh,  to  bridle  it,  and  to  keep  it  under.  Here 
is  a  conflict  between  the  law  and  the  flesh,  (to  whom  the  yoke  of 
the  law  is  hard  and  grievous,)  as  long  as  we  live. 

Only  Paul,  among  all  the  apostles,  calleth  the  law  "  the  rudi- 
ments of  the  world,  weak  and  beggarly  elements,  the  strength 
'jf  sin,  the  letter  that  killeth,"  &.c.  2  Cor.  iii.  6     The  other  apos- 


VER.  4.]  EPISTLE  TO  THE   GALATIANS.  439 

ties  spake  not  so  of  the  law.  Whosoever,  then,  will  be  a  right 
scholar  in  Christ's  school,  let  him  mark  diligently  this  manner 
of  speech  used  of  the  apostle.  Christ  calleth  him  an  elect 
vessel,  and  therefore,  gave  mito  him  an  exquisite  utterance,  and 
a  singular  kind  of  speech  above  all  the  rest  of  the  apostles,  that 
he,  as  an  elect  vessel,  might  faithfully  lay  the  foundations  of 
the  article  of  justification,  and  clearly  set  forth  the  same.  Acts 
ix.  15. 

Verse  4.  But  ajter  the  fulness  of  time  was  come,  God  sent 
his  So7i,  made  of  a  wom,an,  and  made  under  the  law,  that 
he  might  redeem  them  which  were  binder  the  laiu. 

That  is  to  say,  after  that  the  time  of  the  law  was  fulfilled,  and 
that  Christ  was  revealed,  and  had  delivered  us  from  the  law,  and 
that  the  promise  was  published  among  all  nations,  &c. 

Mark  here  diligently  how  Paul  defineth  Christ.  Christ  (saith 
he)  is  the  Son  of  God  and  of  a  woman,  which  for  us  sinners  was 
made  under  the  law,  to  redeem  us  that  were  under  the  law.  In 
these  words  he  comprehendeth  both  the  person  of  Christ  and  the 
office  of  Christ.  His  person  consisteth  of  his  divine  and  human 
nature.  This  he  showeth  plainly,  when  he  saith,  "  God  sent  his 
own  Son,  born  of  a  woman."  Christ,  therefore,  is  very  God 
and  very  man.  His  office  he  setteth  forth  in  these  words  : 
"  being  made  under  the  law,  to  redeem  them  that  were  under 
the  law,"  &c. 

And  it  seemeth  that  Paul  here,  as  it  were  in  reproach,  calleth 
the  Virgin  Mary  but  only  a  woman ;  which  thing  was  not  well 
taken,  even  of  some  of  the  ancient  doctors,  who  would  that  he 
should  rather  have  called  her  a  virgin  than  a  woman.  But  Paul 
entreateth  in  this  epistle  of  the  most  high  and  principal  matter  of 
all ;  to  wit,  of  the  gospel,  of  faith,  of  Christian  righteousness : 
also,  what  the  person  of  Christ  is,  what  is  his  office,  what  he  hath 
taken  upon  him  and  done  for  our  cause,  and  what  benefits  he 
hath  brought  to  us  wretched  sinners.  Wherefore,  the  excellency 
of  so  high  and  so  wonderful  a  matter  was  the  cause  that  he  had 
no  regard  to  her  virginity.  It  was  enough  for  him  to  set  forth 
and  preach  the  inestimable  mercy  of  God,  which  would  that  his 
Son  should  be  born  of  that  sex.  Therefore,  he  maketh  no  men- 
tion of  the  dignity  of  the  sex,  but  of  the  sex  only.  And  in  that 
;he  nameth  the  sex,  he  signifieth  that  Christ  was  made  true  and 
very  man  of  womankind.  As  if  he  said,  he  was  not  born  of 
man  and  woman,  but  only  of  womankind.  Therefore,  when  he 
nameth  but  only  the  womankind,  saying,  "made  of  a  woman," 
it  is  as  if  he  should  have  said,  made  of  a  virgin.  John,  the 
evangelist,  when  he  thus  setteth  forth  the  word,  that  "it  was  in 
the  beginning,  and  was  made  flesh,"  (John  i.  1,)  speaketh  not 
one  word  of  his  mother. 


440  COMMENTARY  ON   ST.  PAUL's  [chap.  IV. 

Furthermore,  this  place  also  witnesseth  that  Christ,  when  the 
time  of  the  law  was  accomplished,  did  abolish  the  same,  and  so 
brought  liberty  to  those  that  were  oppressed  therewith,  but 
made  no  new  law  after,  or  besides  that  old  law  of  Moses. 
Wherefore,  the  monks  and  Popish  schoolmen  do  no  less  err  and 
blaspheme  Christ,  in  that  they  imagine  that  he  hath  given  a 
new  law  besides  the  law  of  Moses,  than  do  the  Turks,  which 
vaunt  of  their  Mahomet,  as  of  a  new  lawgiver  after  Christ,  and 
better  than  Christ.  Christ  then,  came  not  to  abolish  the  old  law, 
that  he  might  make  a  new,  but  (as  Paul  here  saith,)  he  was  sent 
of  his  Father  into  the  world,  to  redeem  those  which  were  kept  in 
thraldom  under  the  law.  These  words  paint  out  Christ  lively 
and  truly ;  they  do  not  attribute  unto  him  the  office  to  make  any 
new  law,  but  to  redeem  them  which  were  under  the  law.  And 
Christ  himself  saith,  "  I  judge  no  man,"  And  in  another  place  : 
*•  I  come  not  to  judge  the  world,  but  that  the  world  should  be 
saved  by  me,"  (John  viii.  15 ;  xii.  47,)  that  is  to  say,  I  came  not 
to  bring  any  law,  nor  to  judge  men  according  to  the  same,  as 
Moses  and  other  lawgivers ;  but  I  have  a  higher  and  a  better 
office.  The  law  killed  you,  and  I  again  do  judge,  condemn,  and 
kill  the  law,  and  so  I  deliver  you  from  the  tyranny  thereof. 

We  that  are  old  men,  which  have  been  so  nustled  up  in  this 
pernicious  doctrine  of  the  Papists,  that  it  hath  taken  deep  root, 
even  in  our  bones  and  marrow,  have  conceived  an  opinion  quite 
contrary  to  that  which  Paul  here  teacheth.  For,  although  we 
confessed  with  our  mouth  that  Christ  redeemed  us  from  the 
tyranny  of  the  law,  yet  in  very  deed  in  our  hearts  we  thought 
him  to  be  a  lawgiver,  a  tyrant,  and  a  judge,  more  terrible  than 
Moses  himself.  And  this  perverse  opinion  we  cannot  yet  at  this 
day,  in  so  great  light  of  the  truth,  utterly  reject;  so  strongly  are 
those  things  rooted  in  our  hearts  which  we  learn  in  our  youth. 
But  ye  which  are  yet  young,  and  are  not  infected  with  this  per- 
nicious opinion,  may  learn  Christ  purely  with  less  difficulty  than 
we  that  are  old  can  remove  out  of  our  minds  these  blasphemous 
imaginations  which  we  have  conceived  of  him,  notwithstanding 
ye  have  not  utterly  escaped  the  deceits  of  the  devil.  For  although 
ye  be  not  as  yet  infected  with  this  cursed  opinion,  that  Christ  is 
a  lawgiver,  yet  have  ye  in  you  the  root  whereof  it  springeth ; 
that  is,  ye  have  the  flesh,  reason,  and  the  corruption  of  nature, 
which  can  judge  no  otherwise  of  Christ,  but  that  he  is  a  lawgiver. 
Therefore  ye  must  endeavour,  with  all  your  power,  to  learn  so 
to  know  and  to  apprehend  Christ,  as  Paul  has  set  him  forth  in 
this  place.  But  if,  besides  this  natural  corruption,  there  come 
also  corrupt  and  wicked  teachers,  (of  whom  the  world  is  full,) 
they  will  increase  this  corruption  of  nature,  and  so  shall  the  evil 
be  doubled :  that  is  to  say,  evil  instruction  will  increase  and  con- 
firm the  pernicious  error  of  blind  reason,  which  naturally  judgeth 


<rER.  4.]  EPISTLE  TO  THE   GALATIANS.  441 

Christ  to  be  a  lawgiver,  and  printeth  that  error  mightily  in  our 
minds,  that  without  great  travail  and  difficulty  it  can  never  be 
abolished. 

Wherefore,  it  is  very  profitable  for  us  to  have  always  before 
our  eyes  this  sweet  and  comfortable  sentence,  and  such-like, 
which  set  out  Christ  truly  and  lively,  that  in  our  whole  life,  in 
all  dangers,  in  the  confession  of  our  faith  before  tyrants,  and  in 
the  hour  of  death,  we  may  boldly  and  with  sure  confidence  say: 
0  law,  thou  hast  no  power  over  me,  and  therefore  thou  dost  ac- 
cuse and  condemn  me  in  vain.  For  I  believe  in  Jesus  Christ  the 
Son  of  God,  whom  the  Father  sent  into  the  world  to  redeem  us 
miserable  sinners  oppressed  with  the  tyranny  of  the  law.  He 
gave  his  life,  and  shed  his  blood  for  me.  Therefore,  feeling  thy 
terrors  and  threatenings,  0  law,  I  plunge  my  conscience  in  the 
wounds,  blood,  death,  resurrection,  and  victory  of  my  Saviour, 
Christ.  Besides  him  I  will  see  nothing,  I  will  hear  nothing.  This 
faith  is  our  victory,  whereby  we  overcome  the  terrors  of  the  law, 
sin,  death,  and  all  evils,  and  yet  not  without  great  conflicts.  And 
here  do  all  the  children  of  God,  which  are  daily  exercised  with 
grievous  temptations,  wrestle  and  sweat  indeed.  For  oftentimes 
it  Cometh  into  their  minds  that  Christ  will  accuse  them,  and  plead 
against  them :  that  he  will  require  an  account  of  their  former 
life,  and  that  he  will  condemn  them.  They  cannot  assure  them- 
selves that  he  is  sent  of  his  Father  to  redeem  us  from  the  tyranny 
and  oppression  of  the  law.  And  whereof  cometh  this  ?  They 
nave  not  yet  fully  put  off"  the  flesh,  which  rebelleth  against  the 
spirit :  therefore,  the  terrors  of  the  law,  the  fear  of  death,  and 
such-like  sorrowful  and  heavy  sights,  do  oftentimes  return, ^which 
hinder  our  faith,  that  it  cannot  apprehend  the  benefit  of  Christ, 
(who  hath  redeemed  us  from  the  bondage  of  the  law,)  with  such 
assurance  as  it  should  do. 

But  how,  or  by  what  means  hath  Christ  redeemed  us  ?  This 
was  the  manner  of  our  redemption :  "  He  was  made  under  the 
law."  Christ,  when  he  came,  found  us  all  captives  under  go- 
vernors and  tutors,  that  is  to  say,  shut  up  and  holden  in  prison 
under  the  law.  What  doth  he  then  ?  Although  he  be  lord  of 
the  law,  and  therefore  the  law  hath  no  authority  or  power  over 
him,  (for  he  is  the  Son  of  God,)  yet  of  his  own  accord  he  maketh 
himself  subject  to  the  law.  Here  the  law  executeth  upon  him 
all  the  jurisdiction  it  had  over  us.  It  accuseth  and  terrifieth  us 
also  :  it  maketh  us  subject  to  sin,  death,  the  wrath  of  God,  and 
with  his  sentence  condemneth  us.  And  this  it  doth  by  good 
right :  "  for  we  are  all  sinners,  and  by  nature  the  children  of 
wrath."  Eph.  ii.  3.  Contrariwise,  Christ  did  no  sin,  neither  was 
there  any  guile  found  in  his  mouth.  1  Pet.  ii.  22.  Therefore  he 
was  not  subject  to  the  law.  Yet  notwithstanding  the  law  was 
no  less  cruel  against  this  innocent,  righteous,  and  blessed  Lamb, 
56 


442  COMMENTARY  ON  ST.   PAUL's  [chap.  IV 

than  it  was  against  us  cursed  and  damned  sinners,  yea,  much 
more  rigorous.  For  it  accused  him  as  a  blasphemer,  and  a  sedi- 
tious person :  it  made  him  guilty  before  God  of  the  sins  of  the 
whole  world ;  it  so  terrified  and  oppressed  him  with  heaviness 
and  anguish  of  spirit,  that  he  sweat  blood  ;  and,  briefly,  it  con- 
demned him  to  death,  yea  even  to  the  death  of  the  cross.  Matt. 
xxvi.  65.    Luke  xxiii.  5  ;  xxii.  44. 

This  was  indeed  a  wonderful  combat,  where  the  law,  being  a 
creature,  giveth  such  an  assault  to  his  Creator ;  and,  against  all 
right  and  equity,  practiseth  his  whole  tyranny  upon  the  Son  of 
God  which  it  exerciseth  upon  us  the  children  of  wrath.  Now, 
therefore,  because  the  law  did  so  horribly  and  cursedly  sin 
against  his  God,  it  is  accursed  and  arraigned.  There  Christ  saith : 

0  law,  thou  mighty  queen,  and  cruel  regent  of  all  mankind,  what 
have  I  done  that  thou  hast  accursed  me,  terrified  me,  and  con- 
demned me,  which  am  innocent?  Here  the  law,  which  had 
before  condemned  and  killed  all  men,  when  it  hath  nothing 
wherewith  to  defend  or  purge  itself,  is  again  so  condemned  and 
vanquished,  that  it  loseth  his  whole  right,  not  only  over  Christ, 
(whom  it  so  cruelly  handled  and  killed,)  but  also  over  all  them 
that  believe  in  him ;  for  to  those  Christ  saith,  "  Come  unto  me 
all  ye  that  labour  under  the  yoke  of  the  law."     Matt.  xi.  28. 

1  could  have  overcome  the  law  by  my  absolute  power,  without 
mine  own  smart :  for  I  am  the  Lord  of  the  law,  and  therefore  it 
hath  no  right  over  me.  But  I  have  made  myself  subject  unto 
the  law  for  your  cause  which  were  under  the  law,  taking  your 
flesh  upon  me :  that  is  to  say,  of  mine  inestimable  love  I  humbled 
and  yielded  myself  to  the  same  prison,  tyranny,  and  bondage  of 
the  law,  under  the  which  ye  served  as  captives  and  bond-slaves; 
I  suffered  the  law  to  have  dominion  over  me  which  was  his 
Lord,  to  terrify  me,  to  make  me  thrall  and  captive  under  sin, 
death,  and  the  wrath  of  God,  which  it  ought  not  to  have  done. 
Therefore  I  have  vanquished  the  law  by  double  right  and  autho- 
rity: first,  as  the  Son  of  God,  and  Lord  of  the  law  ;  secondly,  in 
your  person ;  which  is  as  much  as  if  ye  had  overcome  the  law 
yourselves  ;  for  my  victory  is  yours. 

After  this  manner  Paul  speaketh  everywhere  of  this  marvel- 
lous combat  between  Christ  and  the  law;  and,  to  make  the  mat- 
ter more  delectable  and  more  apparent,  he  is  wont  to  set  forth  the 
law  by  a  figure  called  prosopopceia,  as  a  certain  mighty  person, 
which  had  condemned  and  killed  Christ:  whom  Christ,  again 
overcoming  death,  had  conquered,  condemned,  and  killed.  Eph. 
ii.  "KiUing  enmity  in  himself"  Again,  "Thou  hast  gone  up 
on  high,  thou  hast  led  captivity  captive,"  &c.  Ps.  Ixviii.  He 
useth  the  same  figure  also  in  his  epistles  to  the  Ron)ans,  Corinth- 
ians, and  Colossians.  "  By  sin  he  condemned  sin,"  &c.  Rom. 
viii.  3.     Christ,  therefore,  by  this  victory  banished  the  law  out 


y 


VER.  4.]  EPISTLE   TO   THE   GALATIANS.  443 

of  our  conscience,  so  that  now  it  can  no  more  confound  us  in  the 
sight  of  God,  drive  us  to  desperation,  or  condemn  us.  Indeed, 
it  ceaseth  not  still  to  reveal  our  sin,  to  accuse  and  terrify  us :  but 
the  conscience,  taking  hold  of  this  word  of  the  apostle,  "  Christ 
hath  redeemed  us  from  the  law,"  is  raised  up  by  faith,  and  con- 
ceiveth  great  comfort.  Moreover,  it  triumpheth  over  the  law 
with  a  certain  holy  pride,  saying,  I  care  not  for  thy  terrors  and 
threatenings ;  for  thou  hast  crucified  the  Son  of  God,  and  this 
hast  thou  done  most  unjustly;  therefore,  the  sin  that  thou  hast 
committed  against  him  cannot  be  forgiven.  Thou  hast  lost  thy 
right  and  sovereignty,  and  now  forever  thou  art  not  only  over- 
come, condemned,  and  slain  imto  Christ,  but  also  to  me  believing 
in  him,  unto  whom  he  hath  freely  given  this  victory.  So  the 
law  is  dead  to  us  forever,  so  that  we  abide  in  Christ.  Thanks 
be  therefore  to  God,  which  hath  given  us  the  victory,  through 
our  Lord  Jesus  Christ.    1  Cor.  xv.  57. 

These  things  do  also  confirm  this  doctrine,  that  we  are  justified 
by  faith  only.  For  when  this  combat  was  fought  betwixt  Christ 
and  the  law,  none  of  our  works  or  deserts  came  between,  but 
only  Christ  was  found,  who  putting  upon  him  our  person,  made 
himself  subject  to  the  law,  and  in  perfect  innocency  suffered  all 
tyranny.  Therefore  the  law,  as  a  thief  and  a  cursed  murderer 
of  the  Son  of  God,  loseth  all  his  right,  and  deserveth  to  be  con- 
demned in  such  sort,  that  wheresoever  Christ  is,  or  is  once 
named,  there  it  is  compelled  to  avoid  and  fly  away,  no  other- 
wise than  the  devil  (as  the  Papists  imagine)  flieth  from  the  cross. 
Wherefore,  if  we  believe,  we  are  delivered  from  the  law  through 
Christ,  who  hath  triumphed  over  it  by  himself.  Col.  ii,  15.  There- 
fore this  glorious  triumph,  purchased  unto  us  by  Christ,  is  not 
gotten  by  any  works,  but  only  by  faith:  therefore  faith  only 
justifieth. 

These  words,  then,  "  Christ  was  made  under  the  law,"  &c. 
as  they  are  pithy,  and  import  a  certain  vehemency,  so  are  they 
diligently  to  be  weighed  and  considered.  For  they  declare  that 
the  Son  of  God  being  made  under  the  law,  did  not  only  perform 
one  or  two  works  of  the  law,  that  is  to  say,  he  was  not  only  cir- 
3umcised,  or  presented  in  the  temple,  or  went  up  to  Jerusalem 
with  others  at  the  times  appointed,  or  only  lived  civilly  under 
the  law,  but  he  suffered  all  the  tyranny  of  the  law.  For  the  law 
being  in  his  principal  use,  and  full  power,  set  upon  Christ,  and 
so  horribly  assailed  him,  that  he  felt  such  anguish  and  terror,  as  no 
man  upon  the  earth  had  ever  felt  the  like.  This  his  bloody  sweat 
doth  sufficiently  witness,  his  comfort  ministered  by  the  angel, 
that  mighty  prayer  which  he  made  in  the  garden,  and  briefly, 
that  lamentable  complaint  upon  the  cross:  "0  my  God,  why 
hast  thou  forsaken  me  ?"  These  things  he  sufiered,  to  redeem 
those  that  were  under  the  law ;  that  is  to  say,  in  heaviness  of 


444  COMMENTARY  OX  ST.  PAUL's  [chap.  iv. 

spirit,  in  anguish  and  terror,  and  ready  to  despair,  which  were 
oppressed  with  the  heavy  burden  of  their  sins,  as  indeed  we  are 
all  oppressed.  For  as  touching  the  flesh  we  sin  daily  against  all 
the  commandments  of  God.  But  Paul  giveth  us  good  comfort 
when  he  saith,  "  God  sent  his  Son,"  &c. 

So  Christ,  a  divine  and  human  person,  begotten  of  God  without 
beginning,  and  born  of  the  virgin  in  the  time  appointed,  came 
not  to  make  a  law,  but  to  feel  and  suffer  the  terrors  of  the  law 
with  all  extremity,  and  to  overcome  the  same,  that  so  he  might 
utterly  abolish  the  law.  He  was  not  made  a  teacher  of  the  law, 
but  an  obedient  disciple  to  the  law,  that  by  this  his  obedience  hp 
might  redeem  them  which  were  under  the  law.  This  is  against 
the  doctrine  of  the  Papists,  who  have  made  Christ  a  lawgiver,  yea. 
much  more  severe  and  rigorous  than  Moses.  Paul  teacheth  here 
clean  contrary;  to  wit,  that  God  humbled  his  Son  under  the  law, 
that  is  to  say,  constrained  him  to  bear  the  judgment  and  curse 
of  the  law,  sin,  death,  &c.  For  Moses,  the  minister  of  the  law, 
sin,  wrath,  and  death,  apprehended,  bound,  condemned,  and 
killed  Christ:  and  all  this  he  suffered.  Therefore,  Christ  standeth 
as  a  mere  patient,  and  not  as  an  agent,  in  respect  of  the  law 
He  is  not  then  a  lawgiver,  or  a  judge,  after  tlie  law ;  but  in  that 
he  made  himself  subject  to  the  law,  bearing  the  condemnation 
of  the  law,  he  delivered  us  from  the  curse  thereof. 

Now,  whereas  Christ,  in  the  gospel,  giveth  commandments, 
and  teacheth  the  law,  or  rather  expoundeth  it,  this  pertaineth  not 
to  the  doctrine  of  justification,  but  of  good  works.  Moreover,  it 
is  not  the  proper  office  of  Christ  (for  the  which  he  came  princi- 
pally into  the  world)  to  teach  the  law,  but  an  accidental  or  by 
office  :  like  as  it  was  to  heal  the  weak,  to  raise  up  the  dead,  &c. 
These  are  indeed  excellent  and  divine  works,  but  yet  not  the 
very  proper  and  principal  works  of  Christ.  For  the  prophets 
also  taught  the  law,  and  wrought  miracles.  But  Christ  is  God 
and  man,  who,  fighting  against  the  law,  suffered  the  utmost 
cruelty  and  tyranny  thereof.  And  in  that  he  suffered  the  tyranny 
of  the  law,  he  vanquished  it  in  himself:  and  afterward,  being 
raised  up  again  from  death,  he  condemned  and  utterly  abolished 
the  law,  which  was  our  deadly  enemy,  so  that  it  cannot  condemn 
and  kill  the  faithful  any  more.  Wherefore,  the  true  and  proper 
office  of  Christ  is  to  wrestle  Avith  the  law,  with  the  sin  and  the 
death  of  the  whole  world,  and  so  to  wrestle  that  he  must  suffer 
and  abide  all  these  things ;  and  by  suffering  them  in  himself, 
conquer  and  abolish  them,  and  by  this  means  deliver  the  faithful 
from  the  law  and  from  all  evils.  Therefore,  to  teach  the  law, 
and  to  work  miracles,  are  particular  benefits  of  Christ,  for  the 
which  he  came  not  principally  into  the  world.  For  the  prophets, 
and  especially  the  apostles,  did  greater  miracles  than  Christ  did. 
John  xiv.  12. 


VER.  5.]  EPISTLE   TO  THE   GALATIANS.  445 

Seeing  then  that  Christ  hath  overcome  the  law  in  his  own 
person,  it  foUoweth  necessarily  that  he  is  naturally  God.  For 
there  is  none  else,  whether  he  be  man  or  angel,  which  is  above 
the  law,  but  only  God.  But  Christ  is  above  the  law,  for  he  hath 
vanquished  it:  therefore  he  is  the  Son  of  God,  and  naturally 
God.  If  thou  lay  hold  upon  Christ,  in  such  sort  as  Paul  here 
painteth  him  out,  thou  canst  not  err  nor  be  confounded.  More- 
over, thou  shalt  easily  judge  of  all  kinds  of  life,  of  the  religions 
and  ceremonies  of  the  whole  world.  But  if  this  true  picture  of 
Christ  be  defaced  or  in  anywise  darkened,  then  followeth  a  con- 
fusion of  all  things.  For  the  natural  man  cannot  judge  of  the 
law  of  God.  Here  faileth  the  cunning  of  the  philosophers,  of 
the  canonists,  and  of  all  men.  For  the  law  hath  power  and 
dominion  over  man.  Therefore  the  lawjudgeth  man,  and  not 
man  the  law.  Only  the  Christian  hath  a  true  and  a  certain  judg- 
ment of  the  law.  And  how?  That  it  doth  not  justify.  Where- 
fore then  is  the  law  made,  if  it  do  not  justify?  Righteousness 
before  God,  which  is  received  by  faith  alone,  is  not  the  final 
cause  why  the  righteous  do  obey  the  law,  but  the  peace  of  the 
world,  thankfulness  towards  God,  and  good  example  of  life, 
whereby  others  be  provoked  to  believe  the  gospel.  The  pope 
hath  so  confounded  and  mingled  the  ceremonial  law,  the  moral 
law,  and  faith  together,  that  he  hath  at  length  preferred  the 
ceremonial  law  before  the  moral  law,  and  the  moral  law  be- 
fore faith. 

Verse  5.     That  we  might  receive  the  adoption  of  sons. 

Paul  setteth  forth  and  amplifieth  very  largely  this  place  of 
Gen.  xxii.  "  In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed."  A  little  before  he  called  this  blessing  of  the  seed  of 
Abraham,  righteousness,  life,  the  promise  of  the  Spirit,  deliver- 
ance from  the  law,  the  testament,  &c.  Here  he  calleth  it  the 
adoption  and  inheritance  of  everlasting  life.  All  these  this  word 
blessing  doth  comprehend.  For  when  the  curse  (which  is  sin, 
death,  &c.)  is  abolished,  then,  in  the  stead  thereof,  succeedeth 
the  blessing,  that  is,  righteousness,  life,  and  all  good  things. 

But  by  what  merit  have  we  received  this  blessing,  that  is  to 
say,  this  adoption  and  inheritance  of  everlasting  life  ?  By  none 
at  all.  For  what  can  men  deserve  that  are  shut  under  sin,  sub- 
ject to  the  curse  of  the  law,  and  worthy  of  everlasting  death  ? 
We  have  then  received  this  blessing  freely,  and  being  utterly 
unworthy  thereof,  but  yet  not  without  merit.  What  merit  is 
that  ?  Not  ours ;  but  the  merit  of  Jesus  Christ  the  Son  of  God, 
Avho  being  made  under  the  law,  not  for  himself,  but  for  us,  (as 
Paul  said  afore,  that  "he  was  made  a  curse  for  us,")  redeemed 
us  which  were  under  the  law.  Wherefore  we  have  received 
this  adoption  by  the  only  redemption  of  Jesus  Christ  the  Son  of 

2  P 


446  COMMENTARY   ON   ST.  PAUL's  [chAP.  IV. 

God,  which  is  our  rich  and  everlasting  merit,  whether  it  be  of 
congruence  or  worthiness,  going  before  grace  or  coining  after. 
And  with  this  free  adoption  we  have  also  received  the  Holy 
Ghost,  which  God  hath  sent  into  our  hearts,  crying;  Abba, 
Father,  as  followeth. 

Verse  6.     And  because  you  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts. 

The  Holy  Ghost  is  sent  two  manner  of  ways.  In  the  primi- 
tive church  he  was  sent  in  a  manifest  and  visible  appearance. 
So  he  came  upon  Christ,  at  Jordan,  in  the  likeness  of  a  dove. 
(Matt.  iii.  16,)  and  in  the  likeness  of  fire  upon  the  apostles  and 
other  believers.  Acts  ii.  3.  And  this  was  the  first  sending  of  the 
lioly  Ghost:  which  was  necessary  in  the  primitive  church ;  for 
it  was  expedient  that  it  should  be  established  by  many  miracles, 
because  of  the  unbelievers,  as  Paul  witnesseth.  "  Strange 
tongues,"  saith  he,  "  be  for  a  sign  and  a  token,  not  to  them  that 
believe,  but  to  them  that  believe  not."  1  Cor.  xiv.  23.  But  after 
that  the  church  was  gathered  together,  and  confirmed  with  those 
miracles,  it  was  not  necessary  that  this  visible  sending  of  the 
Holy  Ghost  should  continue  any  longer. 

Secondly,  The  Holy  Ghost  is  sent  by  the  word  into  the  hearts 
of  the  believers,  as  here  it  is  said,  "  God  sent  the  Spirit  of  his 
Son,"  &c.  This  sending  is  without  any  visible  appearance  ;  to 
wit,  when,  by  the  hearing  of  the  external  word,  we  receive  an 
inward  fervency  and  light,  whereby  we  are  changed  and  become 
new  creatures ;  whereby  also  we  receive  a  new  judgment,  a  new 
feeling,  and  a  new  moving.  This  change,  and  this  new  judg- 
ment, is  no  work  of  reason,  or  of  the  power  of  man,  but  is  the^ 
gift  and  operation  of  the  Holy' Ghost,  which  cometh  with  the 
word  preached,  which  purifieth  onr  hearts  by  faith,  and  bringeth 
forth  in  us  spiritual  motions.  Therefore,  there  is  a  great  ditfer- 
ence  betwixt  us  and  those  which  with  force  and  subtilty  perse- 
cute the  doctrine  of  the  gospel.  For  we,  by  the  grace  of  God, 
can  certainly  judge  by  the  word,  of  the  will  of  God  towards  us : 
also,  of  all  laws  and  doctrines ;  of  our  own  life,  and  of  the  life 
of  others.  Contrariwise,  the  Papists  and  sectaries  cannot  cer- 
tainly judge  of  any  thing.  For  they  corrupt,  they  persecute,  and 
blaspheme  the  word.  Now,  without  the  word,  a  man  can  give 
no  certain  judgment  of  any  thing. 

And,  although  it  appear  not  before  the  world,  that  we  be  re- 
newed in  spirit,  and  have  the  Holy  Ghost,  yet  notwithstanding 
our  judgment,  our  speech,  and  our  confession  do  declare  suffi- 
cently,  that  the  Holy  Ghost  with  his  gifts  is  in  us.  For  before 
we  could  judge  rightly  of  nothing.  We  spake  not  as  now  we 
do.  We  confessed  not  that  all  our  works  were  sin  and  damnable, 
that  Christ  was  our  only  merit,  both  before  grace  and  after,  as 


VER.  6.]  EPISTLE   TO  THE    GALATIANS.  447 

now  we  do,  in  the  true  knowledge  and  light  of  the  gospel. 
Wherefore,  let  this  trouble  us  nothing  at  all,  that  the  world 
(whose  works  we  testify  to  be  evil,)  judgeth  us  to  be  most  per- 
nicious heretics  and  seditious  persons,  destroyers  of  religion,  and 
troublers  of  the  common  peace,  possessed  of  the  devil  speaking 
in  us,  and  governing  all  our  actions.  Against  this  perverse  and 
wicked  judgment  of  the  world,  let  this  testimony  of  our  con- 
science be  sufficient,  whereby  we  assuredly  know  that  it  is  the 
gift  of  God,  that  we  do  not  only  believe  in  Jesus  Christ,  but  that 
we  also  preach  and  confess  him  before  the  world.  As  we  believe 
with  our  heart,  so  do  we  speak  with  our  mouth,  according  to 
that  saying  of  the  psalmist,  "  I  believed,  and  therefore,  have  I 
spoken."  Ps.  cxvi.  10. 

Moreover,  we  exercise  ourselves  in  the  fear  of  God,  and  avoid 
sin  as  much  as  we  may.  If  we  sin,  we  sin  not  of  purpose,  but 
of  ignorance,  and  we  are  sorry  for  it.  We  may  slip,  for  the 
devil  lieth  in  wait  for  us,  both  day  and  night.  Also,  the  rem- 
nants of  sin  cleave  yet  fast  in  our  flesh ;  therefore,  as  touching 
the  flesh,  we  are  sinners,  yea,  after  that  we  have  received  the 
Holy  Ghost.  And  there  is  nO  great  difference  betwixt  a  Chris- 
tian and  a  civil  honest  man.  For  the  works  of  a  Christian  in 
outward  show  are  but  base  and  simple.  He  doth  his  duty  ac- 
cording to  his  vocation,  he  guideth  his  family,  he  tilleth  the 
ground,  he  giveth  counsel,  he  aideth  and  succoureth  his  neigh- 
bour. These  works  the  carnal  man  doth  not  much  esteem,  but 
thinketh  them  to  be  common  to  all  men,  and  such  as  the  heathen 
may  also  do.  For  the  world  understandeth  not  the  things  which 
are  of  the  Spirit  of  God,  and  therefore,  it  judgeth  perversely  of 
the  works  of  the  godly.  But  the  monstrous  superstition  of  hypo- 
crites, and  their  will-works,  they  have  in  great  admiration.  They 
count  them  holy  works,  and  spare  no  charges  in  maintaining  the 
same.  Contrariwise,  the  works  of  the  faithful,  (which,  although 
in  outward  appearance  they  seem  to  be  but  vile  and  nothing  worth, 
yet  are  they  good  works  indeed,  and  accepted  of  God,  because 
they  are  done  in  faith,  with  a  cheerful  heart,  and  with  obedience 
and  thankfulness  towards  God,)  these  works,  I  say,  they  do  not 
only  not  acknowledge  to  be  good  works,  but  also  they  despise 
and  condemn  them  as  most  wicked  and  abominable.  The 
world,  therefore,  believeth  nothing  less  than  that  we  have  the 
Holy  Ghost.  Notwithstanding,  in  the  time  of  tribulation  or  of 
the  cross,  and  of  the  confession  of  our  faith,  (which  is  the  proper 
and  principal  work  of  those  that  believe,)  when  we  must  either 
forsake  wife,  children,  goods,  and  life,  or  else  deny  Christ,  then 
it  appeareth  that  we  make  confession  of  our  faith,  that  we  con- 
fess Christ  and  his  word,  by  the  power  of  the  Holy  Ghost. 

We  ought  not,  therefore,  to  doubt  whether  the  Holy  Ghost 
dwelleth  in  us  or  not;  but  to  be  assuredly  persuaded  that  we 


44S  COMMENTARY  ON  ST.   PAUL's  [cHAP.  IV, 

"are  the  temple  of  the  Holy  Ghost,"  as  Paul  saith.  1  Cor.  iii.  16. 
For  if  any  man  feel  in  himself  a  love  towards  the  word  of  God, 
and  willingly  heareth,  talketh,  writeth,  and  thinketh  of  Christ, 
let  that  man  know,  that  this  is  not  the  work  of  man's  will  or 
reason,  hut  the  gift  of  the  Holy  Ghost :  for  it  is  impossible  that 
these  things  should  be  done  whhout  the  Holy  Ghost.  Contrari- 
wise, where  hatred  and  contempt  of  the  word  is,  there  the  devil, 
the  god  of  this  world,  reigneth,  "blinding  men's  hearts,  and 
holding  them  captive,  that  the  light  of  the  glorious  gospel  of 
Christ  should  not  shine  unto  them."  2  Cor.  iv.  4.  Which  thing 
Ave  see  at  this  day  in  the  most  part  of  the  common  people,  which 
have  no  love  to  the  word,  but  contemn  it,  as  though  it  pertained 
notlnng  at  all  unto  them.  But  whosoever  do  feel  any  love  or 
desire  to  the  word,  let  them  acknowledge  with  thankfulness,  that 
this  aflection  is  poured  into  them  by  the  Holy  Ghost.  For  we 
bring  not  this  affection  and  desire  with  us,  neither  can  we  be 
taught  by  any  laws  how  we  may  obtain  it ;  but  this  change  is 
plainly  and  simply  the  work  of  l«he  right  hand  of  the  Most 
High.  Therefore,  when  we  willingly  and  gladly  hear  the  word 
preached,  concerning  Christ  the  Son  of  God,  who  for  us  was 
made  man,  and  became  subject  to  the  law,  to  deliver  us  from 
the  malediction  of  the  law,  hell,  death,  and  damnation ;  then 
let  us  assure  ourselves  that  God,  by  and  wUh  this  preaching, 
sendeth  the  Holy  Ghost  into  our  hearts.  Wherefore,  it  is  very 
expedient  for  the  godly  to  know  that  they  have  the  Holy  Ghost. 

This  I  say,  to  confute  that  pernicious  doctrine  of  the  Papists, 
which  taught  that  no  man  can  certainly  know  (although  his  life 
be  never  so  upright  and  blameless)  whether  he  be  in  the  favour 
of  God  or  no.  And  this  sentence,  commonly  received,  was  a 
special  principle  and  article  of  faith  in  the  whole  papacy,  where- 
by they  utterly  defaced  the  doctrine  of  faith,  tormented  men's 
consciences,  banished  Christ  quite  out  of  the  church,  darkened 
and  denied  all  the  benefits  of  the  Holy  Ghost,  abolished  the  whole 
worship  of  God,  set  up  idolatry,  contempt  of  God,  and  blasphemy 
against  God  in  men's  hearts. 

Augustine  saith  very  well  and  godly,  that  "  every  man  seeth 
most  certainly  his  own  faith,  if  he  have  faith."  This  do  they 
deny.  God  forbid  (say  they)  that  I  should  assure  myself  that  I 
am  under  grace,  that  I  am  holy,  and  that  I  have  the  Holy  Ghost, 
yea,  although  I  live  godly,  and  do  all  good  works.  Ye  which  are 
young,  and  are  not  infected  with  this  pernicious  opinion,  (where- 
upon the  whole  kingdom  of  the  pope  is  grounded,)  take  heed  and 
fly  from  it,  as  from  a  most  horrible  plague.  We  that  are  old 
men  have  been  trained  up  in  this  error,  even  from  our  youth, 
and  have  been  so  nursled  therein,  that  it  hath  taken  deep  root  in 
our  hearts.  Therefore  it  is  to  us  no  less  labour  to  unlearn  and 
forget  the  same,  than  to  learn  and  lay  hold  upon  true  faith.    But 


VER.  6.]  EPISTLE  TO  THE   GALA.TIANS.  449 

we  must  be  assured  and  out  of  doubt  that  we  are  under  grace, 
that  we  please  God  for  Christ's  sake,  and  that  we  have  the  Holy 
Ghost :  "  For  if  any  man  have  not  the  Spirit  of  Christ,  the  same 
IS  none  of  his."    Rom.  viii,  9. 

Wherefore,  whether  thou  be  a  minister  of  God's  word,  or  a 
magistrate  in  the  commonwealth,  thou  must  assuredly  think  that 
thy  office  pleaseth  God:  but  this  thou  canst  never  do,  unless  thou 
have  the  Holy  Ghost.  But  thou  wilt  say,  I  doubt  not  but  that 
my  office  pleaseth  God,  because  it  is  God's  ordinance ;  but  I 
doubt  of  mine  own  person,  whether  it  please  God  or  no.  Here 
thou  must  resort  to  the  word  of  God,  which  teacheth  and  assur- 
eth  us,  that  not  only  the  office  of  the  person,  but  also  the  person 
itself  pleaseth  God.  For  the  person  is  baptized,  believeth  in 
Christ,  is  purged  in  his  blood  from  all  his  sins,  liveth  in  the  com- 
munion and  fellowship  of  his  church.  Moreover,  he  doth  not 
only  love  the  pure  doctrine  of  the  word,  but  also  he  is  glad,  and 
greatly  rejoiceth  when  he  seeth  it  advanced,  and  the  number  of 
the  faithful  increased.  Contrariwise,  he  detesteth  the  pope  and 
all  sectaries,  with  their  wicked  doctrine,  according  to  that  saying 
of  the  Psalm:  "  I  hate  them  that  imagine  evil  things,  but  thy  law 
do  I  love."    Ps.  cxix.  113. 

We  ought,  therefore,  to  be  surely  persuaded,  that  not  only  our 
office,  but  also  our  person  pleaseth  God;  yea,  whatsoever  it  saith, 
doth,  or  thinketh  particularly,  the  same  pleaseth  God,  not  for  our 
own  sakes,  but  for  Christ's  sake,  who  was  made  under  the  law 
for  us.  Now,  we  are  sure  that  Christ  pleaseth  God,  that  he  is 
holy,  &c.  Forasmuch,  then,  as  Christ  pleaseth  God,  and  we  are 
in  him,  we  also  please  God,  and  are  holy.  And  although  sin  do 
still  remain  in  our  flesh,  and  we  also  daily  fall  and  offend,  yet 
grace  is  more  abundant  and  stronger  than  sin.  The  mercy  and 
truth  of  the  Lord  reigneth  over  us  forever.  Wherefore  sin  can- 
not terrify  us,  and  make  us  doubtful  of  the  grace  of  God  which 
is  in  us.  For  Christ,  that  most  mighty  giant,  hath  quite  abolished 
the  law,  condemned  sin,  vanquished  death  and  all  evils.  So  long 
as  he  is  at  the  right  hand  of  God,  making  intercession  for  us,  we 
cannot  doubt  of  the  grace  and  favour  of  God  towards  us. 

Moreover,  God  hath  also  sent  the  Spirit  of  his  Son  into  our 
hearts,  as  Paul  here  saith.  But  Christ  is  most  certain  in  his 
Spirit  that  he  pleaseth  God,  &c. ;  therefore  we  also,  having  the 
same  Spirit  of  Christ,  must  be  assured  that  we  are  under  grace 
for  his  sake  which  is  most  assured.  This  I  have  said  concerning 
the  inward  testimony,  whereby  a  Christian  man's  heart  ought 
to  be  fully,  persuaded  that  he  is  under  grace,  and  hath  the  Holy 
Ghost.  Now,  the  outward  signs  (as  before  I  have  said)  are, 
gladly  to  hear  of  Christ,  to  preach  and  teach  Christ,  to  render 
thanks  unto  him,  to  praise  him,  to  confess  him,  yea,  with  the 
loss  of  goods  and  life :  moreover,  to  do  our  duty  according  to 
57  3p2 


<ISb  COMMENTARY  ON  ST.   PAUL's  [chAP.  IV. 

our  vocation  as  we  are  able:  to  do  it  (I  say)  in  faith,  joy,  &c. 
Not  to  delight  in,  nor  to  thrust  ourselves  into  another  man's 
vocation,  but  to  attend  upon  our  own,  to  help  our  needy  brother, 
to  comfort  the  heavy  hearted,  &c.  By  these  signs,  as  by  certain 
effects  and  consequents,  we  are  fully  assured  and  confirmed  that 
we  are  in  God's  favour.  The  wicked  also  do  imagine  tliat  they 
have  the  same  signs,  but  they  have  nothing  less.  Hereby  we 
may  plainly  perceive  that  the  pope  with  his  doctrine  doth  nothing 
else  but  trouble  and  torment  men's  consciences,  and  at  length 
driveth  them  to  desperation.  For  he  not  only  teacheth,  but  also 
commandeth  men  to  doubt.  Therefore,  as  the  Psalm  saith, 
"  There  is  no  truth  or  certainty  in  his  mouth."  Ps.  v.  9.  And 
in  another  place :  "  Under  his  tongue  is  iniquity  and  mischief." 
Ps.  X.  7. 

Here  we  may  see  what  great  infirmity  is  yet  in  the  faith  of  the 
godly.  For  if  we  could  be  fully  persuaded  that  we  are  under 
grace,  that  our  sins  are  forgiven,  that  we  have  the  Spirit  of  Christ, 
that  we  are  the  children  of  God,  then,  doubtless,  we  should  be 
joyful,  and  thankful  to  God  for  this  inestinjable  gift.  But  because 
we  feel  contrary  emotions,  that  is  to  say,  fear,  doubtfulness, 
anguish  and  heaviness  of  heart,  and  such-like,  therefore  we 
cannot  assure  ourselves  hereof:  yea,  our  conscience  judgeth  it  a 
great  presumption  and  pride  to  challenge  this  glory.  Wherefore, 
if  we  will  understand  this  thing  rightly,  and  as  we  should  do,  we 
must  put  it  in  practice ;  for  without  experience  and  practice  it 
can  never  be  learned. 

Wherefore,  let  every  man  so  practice  with  himself,  that  his 
conscience  may  be  fully  assured  that  he  is  under  grace,  and  that 
his  person  and  his  works  do  please  God.  And  if  he  feel  in 
himself  any  wavering  or  doubting,  let  him  exercise  his  faith,  and 
wrestle  against  this  doubting,  and  let  him  labour  to  attain  more 
strength  and  assurance  of  faith,  so  that  he  may  be  able  to  say, 
I  know  that  I  am  accepted,  and  that  I  have  the  Holy  Ghost:  not 
for  mine  own  worthiness,  my  work,  my  merit,  but  for  Christ's 
sake,  who,  of  his  inestimable  love  towards  us,  made  himself 
thrall  and  subject  to  the  law,  and  took  away  the  sins  of  the  world. 
In  him  do  I  believe.  If  I  be  a  sinner  and  err,  he  is  righteous 
and  cannot  err.  Moreover,  I  gladly  hear,  read,  sing,  and  write 
of  him,  and  I  desire  nothing  more  than  that  his  gospel  njay  be 
known  to  the  whole  world,  and  that  many  may  be  converted 
unto  him. 

These  things  do  plainly  witness,  that  the  Holy  Ghost  is  present 
with  us  and  in  us.  For  such  things  are  not  wrought  in  the  heart 
by  man's  strength,  nor  gotten  by  man's  industry  or  travel,  but 
are  obtained  by  Christ  alone,  who  first  maketh  us  righteous  by 
the  knowledge  of  himself  in  his  holy  gospel,  and  afterwards  he 
createth  a  new  heart  in  us,  bringeth  forth  new  motions,  and 


VER.  6.]  EPISTLE  TO  THE   GALATIANS.  451 

giveth  unto  us  that  assurance,  whereby  we  are  persuaded  that 
we  please  the  Father  for  his  sake.  Also  he  giveth  us  a  true 
judgment,  whereby  we  prove  and  try  those  things  which  before 
we  knew  not,  or  else  altogether  despised.  It  behoveth  us,  there- 
fore, to  wrestle  against  this  doubting,  that  we  may  daily  overcome 
it  more  and  more,  and  attain  to  a  full  persuasion  and  certainty 
of  God's  favour  towards  us ;  rooting  out  of  our  hearts  this  cursed 
opinion,  that  a  man  ought  to  doubt  of  the  grace  and  favour  of 
God,  which  hath  infected  the  whole  world. 

Verse  6.     Crying,  Jlbha,  Father. 

Paul  might  have  said,  "God  sent  the  Spirit  of  his  Son  into  our 
hearts,"  calling,  Abba,  Father.  He  saith  not  so,  but  crying 
"Abba,  Father,"  that  he  might  show  and  set  forth  the  tempta- 
tion of  a  Christian,  which  yet  is  but  weak,  and  weakly  believeth. 
In  the  eighth  to  the  Romans,  he  calleth  this  crying  and  unspeak-. 
able  groaning.  Likewise  he  saith :  "  The  Spirit  helpeth  our 
infirmities:  for  we  know  not  how  to  pray  as  we  ought,  but 
the  Spirit  maketh  intercession  for  us,  with  unspeakable  groan- 
ings,"  &c. 

And  this  is  a  singular  consolation  when  he  saith,  "  that  the 
Spirit  of  Christ  is  sent  into  our  hearts,  crying,  Abba,  Father  :" 
and  again,  "that  he  helpeth  our  infirmities,  making  intercession 
for  us  with  unspeakable  groanings."  He  that  could  assuredly 
believe  this,  should  never  be  overcome  with  any  affliction,  were 
it  never  so  great.  But  there  are  many  things  that  hinder  this 
faith  in  us.  First,  our  heart  is  born  in  sin  :  moreover,  this  evil 
is  naturally  grafted  in  us,  that  we  doubt  of  the  good-will  of  God 
towards  us,  and  cannot  assure  ourselves  that  we  please  God,  &c. 
Besides  all  this,  the  devil  our  adversary  rangeth  about  with  ter- 
rible roarings,  and  saith :  Thou  art  a  sinner ;  therefore  God  is 
angry  with  thee,  and  will  destroy  thee  forever.  Against  these 
horrible  and  intolerable  roarings,  we  have  nothing  whereupon  to 
hold  and  stay  ourselves,  but  only  the  word,  which  setteth  Christ 
before  us  as  a  conqueror  over  sin  and  death,  and  over  all  evils. 
But  to  cleave  fast  to  the  word,  in  this  temptation  and  these  ter- 
rors of  conscience,  herein  standeth  all  the  difficulty.  For  then 
Christ  appeareth  to  no  sense.  We  see  him  not;  the  heart  feeleth 
not  his  presence  or  succour  in  temptation ;  but  rather  it  seemeth 
that  he  is  angry  with  us,  and  that  he  forsaketh  us.  Moreover, 
when  a  man  is  tempted  and  afflicted,  he  feeleth  the  strength  of 
sin,  and  the  infirmity  of  the  flesh,  he  doubteth,  he  feeleth  the 
fiery  dart's  of  the  devil,  the  terrors  of  death,  the  anger  and  judg- 
ment of  God.  All  these  things  cry  out  horribly  against  us,  so 
that  we  see  nothing  else  but  desperation  and  eternal  death.  But 
yet,  in  the  midst  of  these  terrors  of  the  law,  thunderings  of  sin, 
assaults  of  death,  and  roarings  of  the  devil,  the  Holy  Ghost  (saith 


4i#  COMMENTARY  ON   ST.  PAUL's  [chAP.  IV. 

Paul)  crieth  in  our  hearts,  "  Abba,  Father  !"  And  this  cry  sur- 
mounteth  the  horrible  cries  of  the  law,  sin,  death,  the  devil,  &c.; 
it  pierce th  the  clouds  and  the  heavens,  and  ascendeth  up  into  the 
ears  of  God. 

Paul  signifieth,  therefore,  by  these  words,  that  there  is  yet 
infirmity  in  the  godly :  As  he  doth  also  in  the  eighth  chapter  to 
the  Romans,  when  he  saith,  "  the  Spirit  helpeth  our  infirmities." 
Forasmuch,  therefore,  as  the  sense  and  feeling  of  the  contrary 
is  strong  in  us ;  that  is  to  say,  forasmuch  as  we  feel  more  the 
displeasure  of  God,  than  his  good-will  and  favour  towards  us, 
therefore  the  Holy  Ghost  is  sent  into  our  hearts,  which  doth  not 
only  sigh  and  make  request  for  us,  but  mightily  crieth,  "Abba, 
Father  !"  and  prayeth  for  us  according  to  the  will  of  God,  with 
tears  and  unspeakable  groanings.  And  how  is  this  done?  When 
we  are  in  terrors,  and  in  the  conflict  of  conscience,  we  take  hold 
of  Christ,  and  believe  that  he  is  our  Savour;  but  then  do  the  law 
and  sin  terrify  and  torment  us  most  of  all.  Moreover,  the  devil 
assaileth  us  with  all  his  engines  and  fiery  darts,  and  goeth  about 
with  all  his  power  to  take  away  Christ  and  all  consolations  from 
us.  Here  we  feel  ourselves  almost  gone,  and  at  the  point  of 
desperation :  for  then  are  we  that  bruised  reed  and  smoking  flax, 
which  Isaiah  speaketh  of,  chap.  xlii.  3.  Notwithstanding,  in  the 
mean  season,  the  Holy  Ghost  helpeth  our  infirmities,  and  maketh 
intercession  for  us  with  unspeakable  groanings,  (Rom.  viii.  28,) 
and  certifieth  our  spirits  that  we  are  the  children  of  God.  Thus 
is  the  mind  raised  up  in  terrors :  it  looketh  unto  his  Saviour  and 
high  bishop,  Jesus  Christ;  it  overcometh  the  infirmity  of  the 
flesh ;  it  conceiveth  comfort  again,  and  saith,  "  Abba,  Father." 
This  groaning  which  then  we  scantily  feel,  Paul  calleth,  a  crying 
and  unspeakable  groaning,  which  filleth  both  heaven  and  earth. 
Moreover,  he  calleth  it  the  crying  and  groaning  of  the  Spirit, 
because  the  Holy  Ghost  stirreth  up  the  same  in  our  hearts  when 
we  are  weak,  and  oppressed  with  temptation  and  terror. 

Although,  then,  the  law,  sin,  and  the  devil  cry  out  against  us 
never  so  much,  with  great  and  terrible  roarings,  which  seem  to 
All  heaven  and  earth,  and  far  to  exceed  this  groaning  of  our  heart, 
yet  can  they  not  hurt  us.  For  the  more  fiercely  they  assail  us, 
accuse,  and  torment  us  with  their  cryings,  so  much  the  more  do 
we  groan  ;  and  in  groaning  lay  hold  upon  Christ,  call  upon  him 
with  heart  and  mouth,  and  cleave  unto  him,  and  believe  that  he 
was  made  under  the  law,  that  he  might  deliver  us  from  the  curse 
of  the  law,  and  destroy  both  sin  and  death.  And  thus,  when 
we  have  taken  hold  of  Christ  by  faith,  we  cry  through  him, 
"Abba,  Father."  Gal.  iv.  6.  And  this  our  cry  doth  far  sur- 
mount the  roaring  of  the  law,  sin,  the  devil,  &c. 

But  so  far  oft'  is  it  that  we  think  this  groaning,  which  we  make 
'in  these  terrors  and  this  our  weakness,  to  be  a  cry,  that  scarcely 


VER.  6.]  EPISTLE   TO  THE   GALATIANS.  453 

we  perceive  it  to  be  a  groaning.  For  our  faith,  which  in  tempta- 
tion thus  groaneth  unto  Christ,  is  very  weak,  if  we  consider  our 
own  sense  of  feeUng ;  and  therefore,  we  hear  not  the  cry.  '•'  But 
he,"  saith  Paul,  "  which  searcheth  the  hearts,  knoweth  what  is 
the  meaning  of  the  Spirit,"  &c.  Rom.  viii.  27.  To  this  searcher 
of  the  hearts,  this  small  and  feeble  groaning  (as  it  seemeth  unto 
us)  is  a  loud  and  a  mighty  cry,  and  an  unspeakable  groaning ;  in 
comparison  whereof,  the  great  and  horrible  roarings  of  the  law, 
of  sin,  of  death,  of  the  devil,  and  of  hell,  are  nothing ;  neither 
can  they  be  once  heard.  Paul,  therefore,  not  without  cause, 
calleth  this  groaning  of  a  godly  afflicted  heart,  a  cry  and  a 
groaning  of  the  spirit,  which  cannot  be  expressed ;  for  it  filleth 
heaven,  so  that  the  angels  think  they  hear  nothing  else  but 
this  cry. 

But  in  us  there  is  a  clean  contrary  feeling.  For  it  seemeth 
unto  us  that  this  our  small  groaning  doth  not  so  pierce  the  clouds, 
that  there  is  nothing  else  heard  in  heaven  of  God  or  his  angels. 
Nay,  we  think,  and  especially  during  the  time  of  temptation,  the 
devil  horribly  roareth  against  us,  that  the  heavens  thunder  and 
the  earth  trembleth,  that  all  will  fall  upon  us,  that  all  creatures 
threaten  our  destruction,  that  hell  is  open  and  ready  to  swallow 
us  up.  This  feeling  is  in  our  heart ;  these  horrible  voices  and 
this  fearful  show  we  hear  and  we  see.  And  this  is  it  that 
Paul  saith,  (in  2  Cor.  xii.  9,)  that  "  the  strength  of  Christ  is  made 
perfect  through  our  weakness."  For  then  is  Christ  almighty 
indeed ;  then  doth  he  truly  reign  and  triumph  in  us,  when  we 
are  so  weak  that  we  can  scarcely  groan.  But  Paul  saith,  that 
this  groaning  is,  in  the  ears  of  God,  a  most  mighty  cry,  which 
filleth  both  heaven  and  earth, 

Christ  also,  in  the  eighteenth  of  Luke,  in  the  parable  of  the 
wicked  judge,  calleth  this  groaning  of  a  faithful  heart,  a  cry, 
yea,  and  such  a  cry  as  ceaseth  not  day  and  night  to  cry  unto 
God,  where  he  saith  :  "  Hear  what  the  unrighteous  judge  saith. 
Now,  snail  not  God  avenge  his  elect,  which  cry  day  and  night 
unto  him,  yea,  though  he  suffer  long  for  them  ?  yea,  I  tell  you, 
he  will  avenge  them  quickly."  We  at  this  day,  in  so  great  per- 
secution and  contradiction  of  the  pope,  of  tyrants  and  sectaries, 
which  fight  against  us  both  on  the  right  hand  and  on  the  left,  can 
do  nothing  else  but  utter  such  groanings.  And  these  were  our 
guns  and  artillery,  wherewith  we  have  so  many  years  scattered 
the  counsels  and  enterprises  of  our  adversaries ;  whereby,  also, 
we  have  begun  to  overthrow  the  kingdom  of  Antichrist.  They 
also  shall  provoke  Christ  to  hasten  the  day  of  his  glorious  coming, 
wherein  he  shall  abolish  all  rule,  authority,  and  power,  and  shall 
put  all  his  enemies  under  his  feet.     So  be  it. 

In  the  fourteenth  of  Exodus,  the  Lord  speaketh  unto  Moses 
at  the  Red  Sea,  saying,  "  Why  criest  thou   unto  me  ?"     Yet 


454  COMMENTARY  ON  ST.   PAUL's  [chap.  IV 

Moses  cried  not,  but  trembled  and  almost  despaired,  for  he  was 
in  great  trouble.  It  seemed  that  iniidelity  reigned  in  him,  and 
not  faith.  For  he  saw  the  people  of  Israel  so  compassed  and 
enclosed  with  the  Egyptian  host  and  with  the  sea,  that  there  was 
no  way  whereby  they  might  escape.  Here  Moses  durst  not  once 
open  his  mouth.  How,  then,  did  he  cry  ?  We  must  not  judge, 
therefore,  according  to  the  feeling  of  our  own  heart,  but  accord- 
ing to  the  word  of  God,  which  teacheth  us  that  the  Holy  Ghost 
is  given  to  those  that  are  afllicted,  terrified,  and  ready  to  despair, 
to  raise  them  up  and  to  comfort  them,  that  they  be  not  overcome 
in  their  temptations  and  afflictions,  but  may  overcome  them,  and 
yet  not  without  great  terrors  and  troubles. 

The  Papists  dreamed,  "that  holy  men  had  the  Holy  Ghost  in 
such  sort  that  they  never  had  nor  felt  any  temptation."  They 
spake  of  the  Holy  Ghost  only  by  speculation  and  naked  know- 
ledge. But  Paul  saith,  that  "  the  strength  of  Christ  is  made  per- 
fect through  our  weakness."  Also,  that  "  the  Spirit  helpeth  our 
infirmities,  and  maketh  intercession  for  us  with  unspeakable 
groanings."  Therefore,  we  have  then,  most  need  of  the  help 
and  comfort  of  the  Holy  Ghost ;  yea,  and  then  is  he  most  ready 
to  help  us,  when  we  are  most  weak,  and  nearest  to  desperation. 
If  any  man  suffer  affliction  with  a  constant  and  a  joyful  heart, 
then  hath  the  Holy  Ghost  done  his  office  in  him.  And,  indeed, 
he  exerciseth  his  work  specially  and  properly  in  those  which 
have  suffered  great  terrors  and  afflictions,  "  and  have,"  as  the 
Psalm  saith,  "  approached  nigh  to  the  gates  of  hell"  As  I  said 
of  Moses,  which  saw  present  death  in  the  waters,  and  on  every 
side  whithersoever  he  turned  his  face.  He  was,  therefore,  in  ex- 
treme anguish  and  desperation ;  and  (no  doubt)  he  felt  in  his 
heart  a  mighty  cry  of  the  devil  against  him,  saying,  All  this 
people  shall  this  day  perish,  for  they  can  escape  no  way ;  and 
of  this  great  calamity  thou  only  shalt  be  found  to  be  the  author, 
because  thou  hast  led  them  out  of  Egypt  ?  Besides  all  this,  the 
people  cried  out  against  him,  saying,  "Were  there  no  graves  in 
Egypt  ?  Thou  hast  brought  us  out,  that  we  should  die  here  in 
the  wilderness.  Had  it  not  been  better  for  us  to  have  served  the 
Egyptians,  than  here  wretchedly  to  die  in  the  wilderness  ?" 
Exod.  xiv.  11.  The  Holy  Ghost  was  not  here  in  Moses  by  bare 
speculation  and  knowledge  only,  but  truly  and  effectually,  who 
made  intercession  for  him  with  an  unspeakable  groaning,  so  that 
he  sighed  unto  the  Lord  and  said,  "  0  Lord,  at  thy  command- 
ment have  I  led  forth  this  people :  help  us,  therefore."  This 
groaning  or  sighing  unto  God,  the  Scripture  calleth  a  crying. 

This  matter  I  have  the  more  largely  prosecuted,  that  I  might 
plainly  show  what  the  office  of  the  Holy  Ghost  is,  and  when  he 
specially  exerciseth  the  same.  In  temptation,  therefore,  we  must 
in  nowise  judge  thereof  according  to  our  own  sense  and  feeling, 


VER.  6.]  EPISTLE   TO  THE   GALATIANS.  455 

or  by  the  crying  of  the  law,  sin,  and  the  devil,  &c.  If  we  then 
follow  our  own  sense,  and  believe  those  cryings,  we  shall  think 
ourselves  to  be  destitute  of  all  help  and  succour  of  the  Holy  Ghost, 
and  utterly  cast  away  from  the  presence  of  God.  Nay,  rather 
let  us  then  remember  what  Paul  saith,  "  The  Spirit  helpeth  our 
infirmities,"  &c.  Also  it  crieth,  "  Abba,  Father ;"  that  is  to  say, 
it  uttereth  a  certain  feeble  sighing  and  groaning  of  the  heart,  (as 
it  seemeth  unto  us,)  which,  notwithstanding,  before  God  is  a  loud 
cry  and  an  unspeakable  groaning. ,  Wherefore,  in  the  midst  of 
thy  temptation  and  infirmity,  cleave  only  unto  Christ,  and  groan 
unto  him  ;  he  giveth  the  Holy  Ghost,  which  crieth,  "  Abba,  Fa- 
ther." And  this  feeble  groaning  is  a  mighty  cry  in  the  ears  of 
God,  and  so  fiUeth  heaven  and  earth,  that  God  heareth  nothing 
else  :  and  moreover,  it  stoppeth  the  cries  of  all  other  things  what- 
soever. 

Thou  must  mark  also  that  Paul  saith,  that  the  Spirit  maketh 
intercession  for  us  in  our  temptation ;  not  with  many  words,  or 
long  prayer,  but  only  with  a  groaning,  which  notwithstanding 
cannot  be  expressed.  And  that  he  crieth  not  aloud  with  tears, 
sayings  "  Have  mercy  on  me,  0  God,"  &c.,  (Ps.  li.  1,)  but  only 
uttereth  a  little  sound,  and  a  feeble  groaning,  as  "  Ah,  father." 
This  is  but  a  little  word,  and  yet,  notwithstanding,  it  compre- 
hendeth  all  things.  The  mouth  speaketh  not,  but  the  affection 
of  the  heart  speaketh  after  this  manner:  Although  I  be  oppressed 
with  anguish  and  terror  on  every  side,  and  seem  to  be  forsaken 
and  utterly  cast  away  from  thy  presence,  yet  am  I  thy  child,  and 
thou  art  my  father,  for  Christ's  sake.  I  am  beloved,  because  of 
the  Beloved.  Wherefore,  this  little  word,  "  father,"  conceived 
effectually  in  the  heart,  passeth  all  the  eloquence  of  Demosthenes, 
Cicero,  and  of  the  most  eloquent  rhetoricians  that  ever  were  in 
the  world.  This  matter  is  not  expressed  with  words,  but  with 
groanings  ;  which  groanings  cannot  be  expressed  with  any  words 
or  eloquence,  for  no  tongue  can  express  them. 

I  have  used  many  words  to  declare  that  a  Christian  must  as- 
sure himself  that  he  is  in  the  favour  of  God,  and  that  he  hath  the 
crying  of  the  Holy  Ghost  in  his  heart.  This  have  I  done,  that 
we  may  learn  to  reject  and  utterly  to  abandon  that  devilish  opi- 
nion of  the  whole  kingdom  of  the  pope,  which  taught  that  a 
man  ought  to  be  uncertain,  and  to  stand  in  doubt  of  the  grace 
and  favour  of  God  towards  him.  If  this  opinion  be  received, 
then  Christ  profiteth  nothing;  for  he  that  doubteth  of  God's  favour 
towards  him,  must  needs  doubt  also  of  the  promises  of  God,  and 
so,  consequently,  of  the  will  of  God,  and  of  the  benefits  of  Christ; 
namely,  that  he  was  born,  suffered,  died,  and  rose  again  for  us, 
&c.  But  there  can  be  no  greater  blasphemy  against  God,  than 
to  deny  his  promises,  to  deny  God  himself,  to  deny  Christ,  &c 
Wherefore,  it  was  not  only  an  extreme  madness,  but  a  horrible 


456  COMMENTARY  ON    ST.    PAUL's  [chAP.  IV. 

impiety  that  the  monks  did  so  earnestly  entice  the  youth,  both 
men  and  women,  to  their  monasteries,  and  to  their  holy  orders, 
(as  they  called  them,)  as  to  a  most  certain  state  of  salvation  ;  and 
yet,  when  they  had  thus  done,  they  hade  them  doubt  of  the 
grace  and  favour  of  God  towards  them. 

Moreover,  the  pope  called  all  the  world  to  the  obedience  of 
the  holy  church  of  Rome,  as  to  a  holy  state,  in  the  which  they 
might  undoubtedly  attain  salvation  ;  and  yet,  after  he  had  brought 
them  under  the  obedience  of  his  laws,  he  commanded  them  to 
doubt  of  their  salvation.  So  the  kingdom  of  Antichrist  braggpth 
and  vaunteth,  at  the  first,  at  the  holiness  of  his  orders,  his  rules, 
and  his  laws,  and  assuredly  promiseth  everlasting  life  to  such  as 
observe  and  keep  them.  But  afterwards,  when  these  miserable 
men  have  long  afflicted  their  bodies,  with  watching,  fasting,  and 
such-like  exercises,  according  to  the  traditions  and  ordinances  of 
men,  this  is  all  that  they  gain  thereby,  that  they  are  uncertain 
whether  this  obedience  please  God  or  no.  Thus  Satan  most  hor- 
ribly dallied  in  the  death  and  destruction  of  souls  through  the 
pope ;  and  therefore  is  the  papacy  a  slaughter-house  of  con- 
sciences, and  the  very  kingdom  of  the  devil. 

Now  to  establish  and  confirm  this  pernicious  and  cursed  error, 
they  alleged  the  saying  of  Solomon :  "  The  just  and  the  wise 
men  are  in  the  hands  of  God  ;  and  yet  no  man  knoweth  whether 
he  be  worthy  of  love  or  of  hatred."  Eccles.  ix.  1.  Some  under- 
stand this  of  that  hatred  which  is  to  come  ;  and  some  again  of  that 
which  is  present;  but  neither  of  them  understand  Solomon,  who 
in  that  place  meaneth  nothing  less  than  that  which  they  dream. 
Moreover,  the  whole  Scripture  teacheth  us,  especially  and  above 
all  things,  that  we  should  not  doubt,  but  assure  ourselves  and 
undoubtedly  believe  that  God  is  merciful,  loving,  and  patient ; 
that  he  is  neither  a  dissembler  nor  a  deceiver ;  but  that  lie  is 
faithful  and  true,  and  keepeth  his  promise  :  yea,  and  hath  per- 
formed that  he  promised  in  delivering  his  only  begotten  Son  to 
death  for  our  sins,  that  every  one  that  believeth  in  him  might 
not  perish,  but  have  everlasting  life.  Here  we  cannot  doubt 
but  that  God  is  pleased  with  us,  that  he  loveth  us  indeed,  that 
the  hatred  and  wrath  of  God  is  taken  away,  seeing  he  suffered 
his  Son  to  die  for  us  wretched  sinners.  Although  this  matter  is 
set  out  and  often  repeated  throughout  the  Avhole  gospel,  yet  it 
profited  nothing  at  all.  This  one  saying  of  Solomon,  perversely 
understood,  did  more  prevail  (especially  among  the  votaries  and 
hypocrites  of  the  straiter  religion)  than  all  the  promises  and  con 
solations  of  the  whole  Scripture,  yea,  than  Christ  himself.  They 
abused  the  Scriptures,  therefore,  to  their  own  destruction,  and 
were  most  justly  punished  for  despising  the  Scriptures,  and  reject- 
ing the  gospel. 

It  is  expedient  for  us  to  know  these  things  :  first,  because  tfie 


v^r.'b:]  epistle  to  the  GALATIANS.  457 

Papists  vaunt  of  their  holiness,  as  if  they  had  never  committed 
any  evil.  Therefore  they  must  be  convinced  by  their  own  abo- 
minations, wherewith  they  have  filled  the  whole  world,  as  their 
own  books  do  witness,  whereof  there  is  yet  an  infinite  number. 
Secondly,  that  we  may  be  fully  certified  that  we  have  the  pure 
doctrine  of  the  gospel :  of  which  certainly  the  pope  cannot  glory, 
in  whose  kingdom,  though  all  things  else  were  sound  and  un- 
corrupt,  yet  this  monstrous  doctrine,  of  doubting  of  God's  grace 
and  favour,  passeth  all  other  monsters.  And  although  it  be  mani- 
festo that  the  enemies  of  Christ's  gospel  teach  uncertain  things, 
because  they  command  that  men's  consciences  should  remain  in 
doubt,  yet  notwithstanding  they  condemn  and  kill  us  as  heretics, 
because  we  dissent  from  them,  and  teach  those  things  which  are 
certain.  And  this  they  do  with  such  devilish  rage  and  cruelty, 
as  if  they  were  most  assured  of  their  doctrine. 

Let  us  therefore  give  thanks  unto  God,  that  we  are  delivered 
from  this  monstrous  doctrine  of  doubting,  and  can  now  assure 
ourselves  that  the  Holy  Ghost  crieth,  and  bringeth  forth  in  our 
hearts  unspeakable  groanings  ;  and  this  is  our  anchor-hold,  and 
our  foundation.  The  gospel  commandeth  us  to  behold,  not  our 
own  good  works,  our  own  perfection;  but  God  the  promiser,  and 
Christ  the  mediator.  Contrariwise,  the  pope  commandeth  us  to 
look,  not  unto  God  the  promiser,  nor  unto  Christ  our  high  bishop, 
but  unto  our  works  and  merits.  Here,  on  the  one  side,  doubting 
and  desperation  must  needs  follow:  but  on  the  other  side,  assur- 
ance of  God's  favour  and  joy  of  the  spirit.  For  we  cleave  unto 
God,  who  cannot  lie.  For  he  saith,  Behold,  I  deliver  my  Son  to 
death,  that  through  his  blood  he  may  redeem  thee  from  thy  sins. 
and  from  eternal  death.  In  this  case  I  cannot  doubt,  unless  I 
will  utterly  deny  God.  And  this  is  the  reason  that  our  doctrine 
is  most  sure  and  certain,  because  it  carrieth  us  out  of  ourselves, 
that  we  should  not  lean  to  our  own  strength,  our  own  conscience, 
our  own  feeling,  our  own  person,  and  our  own  works ;  l^ut  to 
that  which  is  without  us,  that  is  to  say,  the  promise  and  truth  of 
God,  which  cannot  deceive  us.  This  the  pope  knoweth  not,  and 
therefore  he  wickedly  imagineth  that  no  man  knoweth,  be  he 
never  so  just  or  so  wise,  whether  he  be  worthy  of  love  or  of 
hatred.  But  if  he  be  just  and  wise,  he  knoweth  assuredly  that 
he  is  beloved  of  God,  or  else  he  is  neither  just  nor  wise. 

Moreover,  this  sentence  of  Solomon  speaketh  nothing  at  all 
of  the  hatred  or  favour  of  God  towards  men,  but  it  is  a  moral 
sentence,  reproving  the  ingratitude  of  men.  For  such  is  the  per- 
verseness  and  ingratitude  of  the  world,  that  the  better  a  man 
deserveth,  the  less  thanks  he  shall  have,  and  oftentimes  he  that 
should  be  his  most  friend,  shall  be  his  most  enemy.  Contrari- 
wise, such  as  least  deserve,  shall  be  most  esteemed.  So  David, 
a  holy  man,  and  a  good  king,  was  cast  out  of  his  kingdom.  The 
58  2Q 


458  COMMENTARY  ON  ST.  PAUL's  [chap.  IV. 

prophets,  Christ,  and  his  apostles  were  slain.  To  conclude,  the 
histories  of  all  nations  witness,  that  many  men,  well  deserving  of 
their  country,  were  cast  into  banishment  by  their  own  citizens, 
and  there  lived  in  great  misery,  and  some  also  shamefully  perished 
in  prison.  Wherefore  Solomon  in  this  place  speaketh  not  of  the 
conscience  having  to  do  with  God,  nor  of  the  favour  or  judg- 
ment, the  love  or  hatred  of  God;  but  of  the  judgments  and  affec- 
tions of  men  among  themselves.  As  though  he  would  say,  There 
are  many  just  and  wise  men,  by  whom  God  worketh  much  good, 
and  giveth  peace  and  quietness  unto  men.  But  so  far  off /are 
they  from  acknowledging  the  same,  that  oftentimes  they  requite 
them  again  most  unkindly  and  uncourteously  for  their  well-doings 
and  deservings.  Therefore,  although  a  man  do  all  things  well, 
and  never  so  well,  yet  he  knoweth  not  whether  by  this  his  dili- 
gence and  faithfulness  he  deserve  the  hatred  or  favour  of  men. 

So  we,  at  this  day,  when  we  thought  we  should  have  found 
favour  among  our  own  countrymen,  for  that  we  preach  unto 
them  the  gospel  of  peace,  life,  and  eternal  salvation ;  instead  of 
favour,  we  have  found  bitter  and  cruel  hatred.  Indeed,  at  the 
first,  many  were  greatly  delighted  with  our  doctrine  and  re- 
ceived it  gladly.  We  thought  they  would  have  been  our  friends 
and  brethren,  and  that  with  one  consent,  together  with  us,  they 
would  have  planted  and  preached  this  doctrine  to  others.  But 
now  we  find  that  they  are  false  brethren  and  our  deadly  enemies, 
which  sow  and  spread  abroad  false  doctrine;  and  that  which  we 
teach  well  and  godly,  they  wickedly  pervert  and  overthrow,  stir- 
ring up  offences  in  the  churches.  Whosoever,  therefore,  doth  his 
duty  godly  and  faithfully,  in  what  kind  of  life  soever  he  be,  and 
for  ins  well-doing  receiveth  nothing  again  but  the  unkindness  and 
hatred  of  men,  let  him  not  vex  and  torment  himself  therefore,  but 
let  him  say  with  Christ, "  They  hated  me  without  a  cause."  Again, 
"  For  they  that  should  have  loved  me,  they  slandered  me  ;  but  I 
did  pray."    Ps.  cix.  3,  4. 

Thfe  pope,  therefore,  with  this  devilish  doctrine,  whereby  he 
commanded  men  to  doubt  of  the  favour  of  God  towards  them, 
took  away  God  and  all  his  promises  out  of  the  church,  buried  all 
the  benefits  of  Christ,  and  abolished  the  whole  gospel.  These 
inconveniences  do  necessarily  follow;  for  men  do  not  lean  to  the 
promises  of  God,  but  to  their  own  works  and  merits.  Therefore 
they  cannot  be  assured  of  the  good-will  of  God  towards  them, 
but  must  needs  doubt  thereof,  and  so  at  length  despair.  No 
man  can  understand  what  God's  will  is,  and  what  pleaseth  him, 
but  in  his  good  word.  This  word  assureth  us  that  God  cast 
away  all  the  anger  and  displeasure  which  he  had  conceived 
against  us,  when  he  gave  his  only  begotten  Son  for  our  sins,  &c. 
Wherefore,  let  us  utterly  abandon  this  devilish  doubting,  where- 
with the  whole  papacy  was  poisoned,  and  let  us  be  fully  assured 


VER.  7.]  EPISTLE   TO   THE   GALATIANS.  459 

that  God  is  merciful  unto  us,  that  we  please  him,  that  he  hath  a 
care  over  us,  that  we  have  the  Holy  Ghost,  which  maketh  in- 
tercession for  us  with  such  crying  and  groaning  as  cannot  be 
expressed. 

Now,  this  is  the  true  crying  and  groaning  indeed,  when  a  man 
in  temptation  calleth  upon  God:  not  as  a  tyrant,  not  as  an  angry 
judge,  not  as  a  tormentor,  but  as  a  father,  although  this  groaning 
be  so  soft  and  so  secret  that  it  can  scarcely  be  perceived.  For 
in  serious  temptations,  and  in  the  time  of  trial,  where  the  con- 
science wrestleth  with  the  judgment  of  God,  it  is  wont  to  call 
God,  not  a  father,  but  an  unjust,  an  angry,  a  cruel  tyrant  and 
judge.  And  this  crying,  which  Satan  stirrcth  up  in  the  heart, 
far  passeth  the  cry  of  the  Spirit,  and  is  strongly  felt.  For  then 
it  seemeth  that  God  hath  forsaken  us,  and  will  throw  us  down 
into  hell.  So  the  faithful  complain  oftentimes,  in  the  Psalms : 
"  I  am  cast  down  from  the  presence  of  God.'*  Ps.  xxxi.  22. 
Also,  "  I  am  become  as  a  broken  vessel,"  &c.  This  is  not  the 
groaning  that  crieth,  "Abba,  Father;"  but  the  roaring  of  God's 
wrath,  which  crieth  strongly,  0  cruel  judge,  0  cruel  tormentor, 
&c.  Here  it  is  now  time  that  thou  turn  away  thine  eyes  from 
the  law,  from  works,  and  from  the  sense  and  feeling  of  thine 
own  conscience,  and  lay  hold  by  faith  of  the  promise ;  that  is  to 
say,  of  the  word  of  grace  and  life,  which  raiseth  up  the  conscience 
again,  so  that  it  now  beginneth  to  groan,  and  say.  Although 
the  law  accuse  me,  sin  and  death  terrify  me  never  so  much,  yet, 
0  my  God,  thou  promisest  grace,  righteousness,  and  everlasting 
life  through  Jesus  Christ.  And  so  the  promise  bringeth  a  sighing 
and  a  groaning,  which  crieth,  Abba,  Father. 

Verse  7.     Wherefore  thou  art  no  tnore  a  servant,  hut  a  son. 

This  is  the  shutting  up  and  the  conclusion  of  that  which  he 
said  before.  As  if  he  should  say.  This  being  true,  that  we  have 
received  the  Spirit  by  the  gospel,  whereby  we  cry,  Abba,  Father, 
then  is  this  decree  pronounced  in  heaven,  that  there  is  now  no 
bondage  any  more,  but  mere  liberty  and  adoption.  And  who 
bringeth  this  liberty  ?  Verily,  this  groaning.  By  what  means  ? 
The  Father  offereth  unto  me,  by  his  promise,  his  grace  and  his 
fatherly  favour.  This  remaineth  then,  that  I  should  receive  this 
grace.  And  this  is  done  when  I  again  with  this  groaning  do 
cry,  and  with  a  childly  heart  do  assent  unto  this  name.  Father. 
Here,  then,  the  father  and  son  meet,  and  the  marriage  is  made 
up  without  all  pomp  and  solemnity :  that  is  to  say,  nothing  at 
all  Cometh  between,  no  law  nor  work  is  here  required.  For 
what  should  a  man  do  in  these  terrors  and  horrible  darkness  of 
temptations  ?  Here  is  nothing  else  but  the  Father  promising, 
and  calling  me  his  son,  by  Christ,  who  was  made  under  the  law, 
&.C. ;  and  I  receiving  and  answering  by  this  groaning,  saying, 


460  COMMENTARY  ON  ST.  PAUL's  [chAP.  IV. 

"Father."  Here  then  is  no  exacting  ;  nothing  is  required,  bnt 
only  that  childly  groaning  that  apprehendeth  a  sure  hope  and 
trust  in  tribulation,  and  saith,  Thou  promisest,  and  callest  me 
thy  child,  for  Christ's  sake;  and  I  again  receive  thy  promise,  and. 
call  thee  Father.  This  is,  indeed,  to  be  made  children,  simply, 
and  without  any  works.  But  these  things,  without  experience 
and  practice,  cannot  be  understood. 

Paul  in  this  place  taketh  this  word  "servant,"  otherwise  than 
he  did  before,  in  the  third  chapter,  where  he  saith,  "  There  is 
neither  bond  nor  free,"  &c.  Here  he  calleth  him  a  servant  of 
the  law  which  is  subject  to  the  law,  as  he  did  a  little  before  : 
"We  were  in  bondage  under  the  rudiments  of  the  world." 
Wherefore  to  be  a  servant,  according  to  Paul  in  this  place,  is  to 
be  guilty  and  captive  under  the  law,  under  the  wrath  of  God 
and  death,  to  behold  God,  not  as  a  merciful  father,  but  as  a  tor- 
mentor, an  enemy,  and  a  tyrant.  This  is,  indeed,  to  be  kept  in 
bondage  and  Babylonical  captivity,  and  to  be  cruelly  tormented 
therein.  For  the  law  delivereth  not,  from  sin  and  death,  but 
revealeth  and  increaseth  sin,  and  engendereth  wrath.  This  bond- 
age (saith  Paul,  Rom.  iii.  20.  iv.  15.)  continueth  no  longer:  it 
oppresseth  us  not,  nor  maketh  us  heavy  any  more,  &c.  &c.  Paul 
saith:  "Thou  shalt  be  no  more  a  servant."  But  the  sentence  is 
more  general,  if  we  say:  there  shall  be  no  bondage  in  Christ  any 
more,  but  mere  freedom  and  adoption.  For  when  faith  cometh, 
that  bondage  ceaseth,  as  he  said  before,  in  the  third  chapter. 

Now,  if  we,  by  the  Spirit  of  Christ  crying  in  our  hearts, 
"  Abba,  Father,"  be  no  more  servants,  but  children ;  then  it 
follovveth  that  we  are  not  only  delivered  from  the  pope,  and  all 
the  abominations  of  men's  traditions,  but  also  from  all  the  juris- 
diction and  power  of  the  law  of  God.  Wherefore  we  ought  in 
nowise  to  suffer  the  law  to  reign  in  our  conscience,  and  much 
less  the  pope,  with  his  vain  threatenings  and  terrors.  Indeed,  he 
roareth  mightily  as  a  lion,  (Apoc.  x.  3 ;)  and  threateneth  to  all 
those  tha*  obey  not  his  laws,  the  wrath  and  indignation  of 
Almighty  God  and  of  his  blessed  Apostles,  &lc.  But  here  Paul 
armeth  and  comforteth  us  against  these  roarings,  when  he  saith  : 
"Thou  art  no  more  a  servant,  but  a  son."  Take  hold  of  this 
consolation  by  faith,  and  say,  0  law,  thy  tyranny  can  have  no 
place  in  the  throne  where  Christ  my  Lord  sitteth:  there  I  cannot 
hear  thee,  (much  less  do  I  hear  thee,  0  Antichrist,)  for  I  am  free 
and  a  son,  who  must  not  be  subject  to  any  bondage,  or  servile 
law.  Let  not  Moses,  therefore,  with  his  laws,  (much  less  the 
pope,)  ascend  up  into  the  bride-chamber,  there  to  lie,  that  is  to 
say,  to  reign  in  the  conscience,  which  Christ  hath  delivered  from 
the  law,  to  the  end  that  it  should  not  be  subject  to  any  bondage. 
Let  the  servants  abide  with  the  ass  in  the  valley:  Let  none  but 
Isaac  ascend  up  into  the  mountain  with  his  father  Abraham. 


VER.  7.]  EPISTLE   TO  THE   GALA.TIANS.  461 

Gen.  xxii.  5.  That  is,  let  the  law  have  dominion  over  the  body, 
and  over  the  old  man :  let  him  be  under  the  law,  and  suffer  the 
burden  to  be  laid  upon  him :  let  him  suffer  himself  to  be  exer- 
cised and  vexed  with  the  law :  let  the  law  limit  and  prescribe 
unto  him  what  he  ought  to  do,  what  he  ought  to  suffer,  and  how 
he  ought  to  live  and  govern  himself  among  men.  But  let  it  not 
defile  the  bed  in  which  Christ  should  rest  and  sleep  alone :  that 
is  to  say,  let  it  not  trouble  the  conscience.  For  she  alone  ought 
to  live  with  Christ  her  spouse  in  the  kingdom  of  liberty  and 
adoption. 

If  then  (saith  he)  by  the  Spirit  of  Christ  ye  cry,  Abba,  Father, 
then  are  ye  indeed  no  longer  servant^,  but  free  men  and  sons. 
Therefore  ye  are  without  the  law,  without  sin,  without  death ; 
that  is  to  say,  ye  are  saved,  and  ye  are  now  quite  delivered  from 
all  evils.  Wherefore  the  adoption  bringeth  with  it  the  eternal, 
kingdom,  and  all  the  heavenly  inheritance.  Now,  how  inesti- 
mable the  glory  of  this  gift  is,  man's  heart  is  not  able  to  conceive, 
and  much  less  to  utter.  In  the  mean  time  we  see  this  but  darkly, 
and  as  it  were  afar  off:  we  have  this  little  groaning  and  feeble 
faith  which  only  resteth  upon  the  hearing  and  the  sound  of  the 
voice  of  Christ  in  giving  the  promise.  Therefore  we  must  not 
measure  this  thing  by  reason,  or  by  our  own  feeling,  but  by  the 
promise  of  God.  Now,  because  he  is  infinite,  therefore  his  pro- 
mise is  also  infinite,  although  it  seem  to  be  never  so  much  enclosed 
in  these  narrow  straits,  these  anguishes,  I  mean.  Wherefore 
there  is  nothing  that  can  now  accuse,  terrify,  or  bind  the  con- 
science any  more.  For  there  is  no  more  servitude,  but  adoption : 
which  not  only  bringeth  unto  us  liberty  from  the  law,  sin,  and 
death,  but  also  the  inheritance  of  everlasting  life,  as  followeth. 

Verse  7.     Now,  if  thou-  be  a  son,  thou  art  also  the  heir  of  God 
through  Christ. 

For  he  that  is  a  son,  must  be  also  an  heir :  for  by  his  birth  he 
is  worthy  to  be  an  heir.  There  is  no  work  or  merit  that  bringeth 
to  him  the  inheritance,  but  his  birth  only;  and  so  in  obtaining 
the  inheritance  he  is  a  mere  patient,  and  not  an  agent ;  that  is  to 
say,  not  to  beget,  not  to  labour,  not  to  care :  but  to  be  born  is 
that  which  maketh  him  an  heir.  So  we  obtain  eternal  gifts, 
namely,  the  forgiveness  of  sins,  righteousness,  the  glory  of  the 
resurrection,  and  everlasting  life,  not  as  agents,  but  as  patients ; 
that  is,  not  by  doing,  but  by  receiving.  Nothing  here  cometh 
between,  but  faith  alone  apprehendeth  the  promise  offered.  Like 
as  therefore  a  son,  in  the  politic  and  household  government,  is 
made  an  heir  by  his  only  birth :  so  here,  faith  only  maketh  us 
sons  of  God,  born  of  the  word,  which  is  the  womb  of  God, 
wherein  we  are  conceived,  carried,  born,  and  nourished  up,  &c. 
By  this  birth,  then,  we  are  made  new  creatures,  formed  by  faith 

2q2 


462  COMMENTARY  ON  ST.  PAUL's  [chap.  IV. 

in  the  word :  we  are  made  Christians,  children  and  heirs  of 
God  through  Jesus  Christ.  Now-,  being  heirs,  we  are  deUvered 
from  death,  sin,  and  the  devil,  and  we  have  righteousness  and 
eternal  life. 

Bat  this  far  passeth  all  man's  capacity,  that  he  calleth  us 
heirs ;  not  of  some  rich  and  mighty  prince,  not  of  the  emperor, 
not  of  the  world,  but  of  God,  the  almighty  creator  of  all  things. 
Tills,  our  inheritance,  then,  (as  Paul  saith  in  another  place)  is 
inestimable.  And  if  a  man  could  comprehend  the  great  ex- 
cellency of  this  matter,  that  he  is  the  Son  and  heir  of  God,  and 
with  a  constant  faith  believe  the  same,  this  man  would  esteem 
all  the  power  and  riches  of  all  the  kingdoms  of  the  world  but  as 
filthy  dung,  in  comparison  of  his  eternal  inheritance.  He  would 
abhor  whatsoever  is  high  and  glorious  in  the  world ;  yea,  the 
greater  the  pomp  and  glory  of  the  world  is,  the  more  would 
he  hate  it.  To  conclude,  whatsoever  the  world  most  highly 
esteemeth  and  magnifieth,  that  should  be,  in  his  eyes,  most  vile 
and  abominable.  For  what  is  all  the>world,  with  all  his  power, 
riches,  and  glory,  in  comparison  of  God,  whose  Son  and  heir  he 
is?  Furthermore,  he  would  heartily  desire  with  Paul,  (Philip. 
i.  23,)  to  be  loosed,  and  to  be  with  Christ ;  and  nothing  could  be 
more  welcome  unto  him  than  speedy  death,  which  he  would  em- 
brace as  a  most  joyful  peace,  knowing  that  it  should  be  the  end 
of  all  his  miseries,  and  that  through  it  he  should  attain  to  his  in- 
heritance, &c.  Yea,  a  man  that  could  perfectly  believe  this, 
should  not  long  remain  alive,  but  should  be  swallowed  up  incon- 
tinent with  excessive  joy. 

But  the  law  of  the  members,  striving  against  the  law  of  the 
mind,  hindereth  faith  in  us,  and  suffereth  it  not  to  be  perfect. 
Therefore,  we  have  need  of  the  help  and  comfort  of  the  ?Ioly 
Ghost,  which  in  our  troubles  and  afflictions  may  make  interces- 
sion for  us  with  unspeakable  groanings,  as  before  I  have  said. 
Sin  yet  remaineth  in  the  flesh,  which  oftentimes  oppresseth  the 
conscience,  and  so  hindereth  faith,  that  we  cannot  with  joy  per- 
fectly behold  and  desire  those  eternal  riches  which  God  hath 
given  unto  us  through  Christ.  Paul  himself,  feeling  this  battle 
of  the  flesh  against  the  spirit,  crieth  out :  "  0  wretched  man  that 
lam,  who  shall  deliver  me  from  this  body  of  death?"  Rom.vii.24. 
He  accuseth  his  body,  which  notwithstanding  it  behoved  him  to 
love,  calling  it  by  an  odious  name,  his  Death.  As  if  he  would 
say:  My  body  doth  more  afflict  me,  and  more  grievously  vex 
me,  than  death  itself  For  it  hindered  in  him  also  this  joy  of 
spirit.  He  had  not  always  the  sweet  and  joyful  cogitations  of 
the  heavenly  inheritance  to  come,  but  he  felt  oftentimes  also 
much  heaviness  of  spirit,  great  anguish,  and  terrors. 

Hereby  we  may  plainly  see  how  hard  a  matter  faith  is:  which 
is  not  easily  and  quickly  apprehended,  as  certain  full  and  loathing 


VER.  7—9.]  EPISTLE  TO  THE   GALATIANS.  463 

spirits  dream,  which  swallow  up  at  once  all  that  is  contained  in 
the  Holy  Scriptures.  The  great  infirmity  which  is  in  the  saints, 
and  the  striving  of  the  flesh  against  the  spirit,  do  sufiiciently 
witness  how  feeble  faith  is  in  them.  For  a  perfect  faith  bringeth 
by-and-by  a  perfect  contempt  and  loathing  of  this  present  life. 
If  we  could  fully  assure  ourselves,  and  constantly  believe  that 
God  is  our  Father,  and  we  are  his  son  and  heirs,  then  should  we 
utterly  contemn  this  world,  with  all  the  glory,  righteousness, 
wisdom,  and  power,  with  all  the  royal  sceptres  and  crowns,  and 
with  all  the  riches  and  pleasures  thereof.  We  should  not  be  so 
careful  for  this  life:  we  should  not  be  so  addicted  to  the  world 
and  worldly  things,  trusting  unto  them  when  we  have  them, 
lamenting  and  despairing  when  we  lose  them;  but  we  should  do 
all  things  with  great  love,  humility,  and  patience.  But  we  do 
the  contrary :  for  the  flesh  is  yet  strong,  but  faith  is  feeble,  and 
the  spirit  weak.  Therefore,  Paul  saith  very  well,  that  we  have 
here,  in  this  life,  but  only  the  first-fruits  of  the  Spirit,  and  that, 
in  the  world  to  come,  we  shall  have  the  tenths  also. 

Verse  7.      Through  Christ. 

Paul  hath  Christ  always  in  his  mouth  :  he  cannot  forget  him  : 
for  he  did  well  foresee  that  nothing  should  be  less  known  in  the 
world  (yea,  among  them  which  should  profess  themselves  to  be 
Christians)  than  Christ  and  his  gospel  Therefore,  he  talketh  of 
him,  and  setteth  him  before  our  eyes  continually.  And  as  often 
as  he  speaketh  of  grace,  righteousness,  the  promise,  adoption, 
and  inheritance,  he  is  always  wont  to  add,  "in  Christ,"  or 
"through  Christ,"  covertly  impugning  the  law.  As  if  he  would 
say :  These  things  come  unto  us  neither  by  the  law  nor  by  the 
works  thereof;  much  less  by  our  own  strength,  or  by  the  works 
of  men's  traditions ;  but  only  by  Christ. 

Verse  8,  9.  But  even  then,  when  ye  kneio  not  God,  ye  did  ser- 
vice unto  them  which  by  nature  are  no  gods.  But  noiu, 
seeing  ye  know  God,  yea,  rather,  are  known  of  God,  how 
turn  you  again  unto  impotent  and  beggarly  rudiments, 
whereunto,  as  from  the  beginning,  ye  ivill  be  in  bondage 
again  ? 

This  is  the  conclusion  of  Paul's  disputation.  From  this  place 
unto  the  end  of  the  epistle  he  doth  not  much  dispute,  but  only 
giveth  precepts  as  touching  manners.  Notwithstanding,  he  first 
reproveth  the  Galatians,  being  sore  displeased  that  this  divine 
and  heavenly  doctrine  should  be  so  suddenly  and  easily  removed 
out  of  their  hearts.  And  if  he  would  say.  Ye  have  teachers  v/hich 
will  bring  you  back  again  into  the  bondage  of  the  law.  This  did 
not  I ;  but  by  my  doctrine  I  called  you  out  of  darkness,  and  out 


♦M  COMMENTARY  ON  ST.   PAUL's  [chap.  IV. 

of  the  ignorance  of  God,  into  a  wonderful  light  and  knowledge 
of  him.  I  brought  you  out  of  bondage,  and  set  you  in  the  free- 
dom of  the  sons  of  God,  not  by  preacliing  unto  you  tlie  works 
of  the  law,  or  the  merits  of  men,  but  the  grace  and  righteous- 
ness of  God,  and  the  giving  of  heavenly  and  eternal  blessings 
through  Christ.  Now,  seeing  this  is  true,  why  do  you  so  soon 
forsake  the  light,  and  return  to  darkness  ?  Why  do  ye  suffer 
yourselves  so  easily  to  be  brought  from  grace  unto  the  law,  from 
freedom  to  bondage  ? 

Here  again  we  see  (as  before  I  have  said,)  that  to  fall  in  faith 
is  an  easy  matter,  as  the  example  of  the  Galatians  witnesseth. 
The  example  of  the  Anabaptists,  libertines,  and  such  other 
heretics,  witnesseth  the  same  also  at  this  day.  We,  for  our  part, 
do  set  forth  the  doctrine  of  faith  with  continual  travel,  by 
preaching,  by  reading,  and  by  writing ;  we  purely  and  plainly 
distinguish  the  gospel  from  the  law,  and  yet  do  we  little  prevail. 
This  cometh  of  the  devil,  who  goeth  about  by  all  subtle  means 
to  seduce  men,  and  to  hold  them  in  error :  he  can  abide  nothing 
less  than  the  true  knowledge  of  grace,  and  faith  in  Christ.  There- 
fore, to  the  end  he  may  take  Christ  clean  out  of  sight,  he  setteth 
before  them  other  shows,  wherewith  he  so  deceiveth  them,  that 
by  little  and  little  he  leadeth  them  from  faith  and  the  knowledge 
of  grace,  to  the  disputation  of  the  law.  When  he  hath  brought 
this  about,  then  is  Christ  taken  away.  It  is  not  without  cause, 
therefore,  that  Paul  speaketh  so  much  and  so  often  of  Christ, 
and  that  he  goeth  about  so  purely  to  set  forth  the  doctrine  of 
faith ;  whereunto  he  attributeth  righteousness  only  and  alone, 
and  taketh  it  from  the  law,  declaring  that  the  law  hath  a  clean 
contrary  effect ;  that  is,  to  engender  wrath,  to  increase  sin,  &c. 
For  he  would  gladly  persuade  us  that  we  should  not  suffer  Christ 
to  be  plucked  out  of  our  heart :  that  Jhe  spouse  should  not  suffer 
her  husband  to  depart  out  of  her  arms,  but  should  always  em- 
brace him,  and  cleave  fast  unto  him,  who  being  present,  there  is 
no  danger;  yea,  there  is  the  faithful  groaning,  fatherly  good  will, 
adoption  and  inheritance. 

But  why  saith  Paul  that  the  Galatians  turned  back  again  to 
weak  and  beggarly  rudiments  or  ceremonies ;  that  is  to  say,  to 
the  law,  whereas  they  never  had  the  law ;  for  they  were  Gen- 
tiles, (notwithstanding  he  wrote  these  things  to  the  Jews  alao,  as 
afterwards  we  will  declare,)  or  why  speaketh  he  not  aftur  this 
manner  ?  Once,  when  ye  knew  not  God,  ye  did  service  unto 
them  which  by  nature  were  no  gods ;  but  now,  seeing  ye  know 
God,  why  turn  ye  back  again,  forsaking  the  true  God,  to  worship 
idols  ?  Doth  Paul  take  it  to  be  all  one  thing,  to  fall  from  the 
promise  to  the  law,  from  faith  to  works,  and  to  do  service  unto 
gods  which  by  nature  are  no  gods  ?  I  answer,  whosoever  is 
fallen  from  the  article  of  justification,  is  ignorant  of  God,  and  an 


VER.  8, 9.]  EPISTLE   TO   THE   GALATIANS,  465 

idolater.  Therefore,  it  is  all  one  thing,  whether  he  afterwards 
turn  again  to  the  law,  or  to  the  worshipping  of  idols  ;  it  is  all  one 
whether  he  be  called  a  monk,  a  Turk,  a  Jew,  or  an  Anabaptist. 
For  when  this  article  is  taken  away,  there  rernaineth  nothing  else 
but  error,  hypocrisy,  impiety,  and  idolatry,  how  much  soever  it 
seem  in  outward  appearance  to  be  the  very  truth,  the  true  ser- 
vice of  God,  and  true  holiness,  &c. 

The  reason  is,  because  God  will  or  can  be  known  no  otherwise 
than  by  Christ,  according  to  that  saying  of  John  i. :  "  The  only 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath  de- 
clared him."  He  is  the  seed  promised  unto  Abraham,  in  whom 
God  hath  established  all  his  promises.  Wherefore,  Christ  is  the 
only  mean,  and,  as  ye  would  say,  the  glass,  by  the  which  we  see 
God;  that  is  to  say,  we  know  his  will.  For  in  Christ  we  see 
that  God  is  not  a  cruel  exactor  or  a  judge,  but  a  most  favourable^ 
loving,  and  merciful  Father,  who,  to  the  end  he  might  bless  us, 
that  is  to  say,  deliver  us  from  the  law,  sin,  death,  and  all  evils, 
and  might  endue  us  with  grace,  righteousness,  and  everlasting 
life,  "  spared  not  his  own  Son,  but  gave  him  for  us  all,"  &c. 
Rom.  viii.  32.  This  is  a  true  knowledge  of  God,  and  a  divine 
persuasion,  which  deceiveth  us  not,  but  painteth  out  God  unto 
us  lively. 

He  that  is  fallen  from  this  knowledge,  must  needs  conceive  this 
fantasy  in  his  heart :  I  will  set  up  such  a  service  of  God ;  I  will 
enter  into  such  an  order ;  I  will  choose  this  or  that  work  :  and 
so  I  will  serve  God,  and  I  doubt  not  but  God  will  accept  this, 
and  reward  me  with  everlasting  life,  for  the  same.  For  he  is 
merciful  and  liberal,  giving  all  good  things  even  to  the  unworthy 
and  unthankful ;  much  more  will  he  give  unto  me  grace  and 
everlasting  life,  for  my  great  and  manifold  good  deeds  and  merits. 
This  is  the  highest  wisdom,  righteousness,  and  religion,  that  rea- 
son can  judge  of;  which  is  common  to  all  nations,  to  the  Papists, 
Jews,  Turks,  heretics,  &c.  They  can  go  no  higher  than  that 
Pharisee  did,  of  whom  mention  is  made  in  the  gospel.  Luke 
xviii.  11,  12.  They  have  no  knowledge  of  the  Christian  right- 
eousness, or  of  the  righteousness  of  faith ;  "  For  the  natural  man 
perceiveth  not  the  mysteries  of  God,"  1  Cor.  ii.  14.  Also. 
"  There  is  none  that  understandeth,  there  is  none  that  seeketh 
after  God,"  &c.  Rom,  iii.  11.  Therefore,  there  is  no  difference  at 
all  between  a  Papist,  a  Jew,  a  Turk,  and  an  heretic.  Indeed, 
there  is  a  difference  of  the  persons,  the  places,  rites,  religions, 
works,  and  worshippings ;  notwithstanding,  there  is  all  one  and 
the  same  reason,  the  same  heart,  opinion,  and  cogitation  in  them 
all.  For  the  Turk  thinketh  the  selfsame  thing  that  the  Charter- 
house monk  doth  ;  namely,  if  I  do  this  or  that  work,  God  will  be 
merciful  unto  me ;  if  I  do  it  not,  he  will  be  angry.  There  is  ni> 
mean  betwixt  man's  working  and  the  knowledge  of  Christ.  If 
59 


466  COMMENTARY  ON   ST.  PAUL's  [chAP.  IV 

this  knowledge  be  darkened  or  defaced,  it  is  all  one,  whether 
thou  be  a  monk,  a  Turk,  a  Jew,  &c. 

Wherefore,  it  is  an  extreme  madness  that  the  Papists  and 
Turks  do  so  strive  among  themselves  about  the  religion  and  ser- 
vice of  God,  contending  that  both  of  them  have  the  true  religion 
and  true  worship  of  God.  And  the  monks  themselves  agree  not 
together:  for  one  of  them  will  be  accounted  more  holy  than  an- 
other, for  certain  foolish  outward  ceremonies;  and  yet  in  their 
hearts,  the  opinion  of  them  all  is  so  alike,  that  one  egg  is  not  more 
like  to  another.  For  this  is  the  imagination  of  them  all :  If  I  do 
this  work,  God  will  have  mercy  upon  me ;  if  I  do  it  not,  he  will 
be  angry.  And,  therefore,  every  man  that  revolteth  from  the 
knowledge  of  Christ,  must  needs  fall  into  idolatry,  and  conceive 
such  an  imagination  of  God,  as  is  not  agreeable  to  his  nature. 
As  the  Charter-house  monk  for  the  observing  of  his  rule,  the 
Turk  for  the  keeping  of  his  Alcoran,  hath  this  assurance,  that  he 
pleaseth  God,  and  shall  receive  a  reward  of  him  for  his  labour. 

Such  a  god  as,  after  this  sort,  forgiveth  sins,  and  justifieth  sin- 
ners, can  nowhere  be  found,  and  therefore  this  is, but  a  vain 
imagination,  a  dream,  and  an  idol  of  the  heart.  For  God  hath 
not  promised  that  he  will  save  and  justify  men  for  the  religions, 
observations,  ceremonies,  and  ordinances,  devised  by  men ;  yea, 
God  abhorreth  nothing  more  (as  the  whole  Scripture  witnesselh) 
than  such  will-works,  such  service,  rites,  and  ceremonies ;  for 
the  which  also  he  overthroweth  whole  kingdoms  and  empires. 
Therefore,  as  many  as  trust  to  their  own  strength  and  righteous- 
ness, do  serve  a  god,  but  such  a  god  as  they  themselves  have  de- 
vised, and  not  the  true  God  indeed.  For  the  true  God  speaketh 
thus :  No  righteousness,  wisdom,  nor  religion  pleaseth  me,  but 
that  only  whereby  the  Father  is  glorified  through  the  Son.  Who- 
soever apprehendeth  this  Son,  and  me,  and  my  promise  in  him, 
by  faith,  to  him  I  am  a  God,  to  him  I  am  a  Father,  him  do  I  ac- 
cept, justify,  and  save.  All  others  abide  under  wrath,  because 
they  worship  that  thing  which  by  nature  is  no  god. 

Whosoever  forsaketh  this  doctrine,  must  needs  fall  into  the 
ignorance  of  God;  he  understandeth  not  what  the  true  Christian 
righteousness,  wisdom,  and  service  of  God  is;  he  is  an  idolater, 
abiding  under  the  law,  sin,  death,  and  the  power  of  the  devil, 
and  all  things  that  he  doth,  are  accursed  and  condemned.  There- 
fore the  Anabaptist,  imagining  with  himself  that  he  pleaseth  God, 
if  he  be  re-baptized,  if  he  forsake  his  house,  wife,  and  children  ; 
if  he  mortify  his  flesh,  and  suffer  much  adversity,  and  at  length 
death  itself;  yet  there  is  not  one  drop  of  the  knowledge  of  Christ 
in  him,  but,  secluding  Christ,  he  drearneth  altogether  of  his  own  ^ 
works,  of  the  forsaking  of  his  goods,  of  his  affliction  and  morti- 
fication, and  now  differeth  nothing  from  the  Turk,  Jew,  or  Pa- 
pist in  spirit  or  in  heart,  but  only  in  the  outward  appearance, 


VER.  8.]  EPISTLE  TO  THE   GALATIANS.  467 

works  and  ceremonies  which  he  hath  chosen  to  himself.  The 
same  confidence  in  works  have  all  the  monks  and  other  religious 
orders;  notwithstanding,  in  their  apparel  and  other  outward 
things,  there  is  a  difference. 

There  are  at  this  day  very  many  like  unto  these,  which, 
notwithstanding,  would  be  counted  among  the  true  professors 
and  teachers  of  the  gospel ;  and,  as  touching  the  words,  they 
teach  that  men  are  deUvered  from  their  sins  by  the  death  of  Christ. 
But  because  they  teach  faith  in  such  sort,  that  they  attribute 
more  to  charity  than  to  faith,  they  highly  dishonour  Christ,  and 
wickedly  pervert  his  word.  For  they  dream  that  God  regardeth 
and  accepteth  us  for  our  charities'  sake ;  whereby,  we  being 
reconciled  to  God,  do  love  God  and  our  neighbour.  If  this  be 
true,  then  have  we  no  need  of  Christ  at  all.  Such  men  serve 
not  the  true  God,  but  an  idol  of  their  own  heart,  which  they 
themselves  have  devised.  For  the  true  God  doth  not  regard  or 
accept  us  for  our  charity,  virtues,  or  newness  of  life,  but  for 
Christ's  sake,  &c. 

But  they  make  this  objection:  Yet,  notwithstanding,  the  Scrip- 
ture commandeth  that  we  should  love  God  with  all  our  heart,  &c. 
It  is  true.  But  it  followeth  not,  that  because  God  commandeth 
lis,  therefore  we  do  it.  If  we  did  love  God  with  all  our  heart,  &c. 
then  no  doubt  we  should  be  justified,  and  live  through  this  obe- 
dience, as  it  is  written  :  "  He  that  shall  do  these  things  shall  live 
in  them."  Lev.  xviii.  5.  Rom.  x.  5.  But  the  gospel  saith : 
Thou  doest  not  these  things,  therefore  thou  shalt  not  live  in  them. 
For  this  sentence,  "thou  shalt  love  the  Lord  thy  God,"  &c.  re- 
quireth  a  perfect  obedience,  a  perfect  fear,  trust,  and  love  towards 
God.  These  things  men  neither  do  nor  can  perform,  in  this 
corrupt  nature.  Therefore  this  law,  "  Thou  shall  love  the  Lord 
thy  God,"  &c.  justifieth  not,  but  accuseth  and  condemneth  all 
men,  according  to  that  saying,  "  the  law  causeth  wrath,"  &c. 
Contrariwise,  "  Christ  is  the  finishing  and  accomplishing  of  the 
law  to  righteousness,  to  every  one  that  believeth."  Rom.  iv.  15. 
X.  4.     Of  this  we  have  spoken  largely  before. 

In  like  manner  the  Jew,  keeping  the  law,  with  this  opinion, 
that  he  by  this  obedience  will  please  God,  serveth  rot  the  true 
God ;  but  is  an  idolater,  worshiping  a  dream,  and  an  idol  of  his 
own  heart,  which  is  nowhere  to  be  found.  For  the  God  of  his 
fathers,  whom  he  saith  he  worshippeth,  promised  to  Abraham 
"a  seed,"  through  the  which  all  nations  should  be  blessed. 
Therefore  God  is  known,  and  the  blessing  is  given,  not  by  the 
law,  but  by  the  gospel  of  Christ.  Although  Paul  speaketh  these 
words,  "  Then,  when  ye  knew  not  God,  ye  did  service,"  &c. 
properly  and  principally  to  the  Galatians,  which  were  Gentiles ; 
yet,  notwithstanding,  by  the  same  words  he  also  toucheth  the 
Jews,  who,  though  they  had  rejected  their  idols  outwardly,  yet 


468  COMMENTARY  ON   ST.  PAUL  S  [cHAP.  I 

in  their  hearts  they  worshipped  them  more  than  did  the  Gentiles, 
as  it  is  said  in  Rom  ii.,  "  Thou  abhorrest  idols,  and  committest 
sacrilege."  The  Gentiles  were  not  the  people  of  God,  they  had 
not  his  word,  and  therefore  their  idolatry  was  gross,  but  the 
idolatrous  Jews  cloaked  their  idolatry  with  the  name  and  word 
of  God,  (as  all  justiciaries  which  seek  righteousness  by  works, 
are  wont  to  do,)  and  so  with  this  outward  show  of  holiness,  they 
deceived  many.  Therefore,  idolatry,  the  more  holy  and  spiritual 
it  is,  the  more  hurtful  it  is. 

But  how  may  these  two  contrary  sayings  which  the  apostle 
here  setteth  down,  be  reconciled  together  ?  "  Ye  knew  not  God, 
and  ye  worshipped  God."  I  answer,  all  men  naturally  have  this 
general  knowledge,  that  there  is  a  God,  according  to  that  saying, 
Rom.  i.,  "  Forasmuch  as  that  which  may  be  known  of  God  was 
manifest  in  them."  For  God  was  manifest  unto  them,  in  that 
the  invisible  things  of  him  did  appear  by  the  creation  of  the  world. 
Moreover,  the  ceremonies  and  religions  which  were,  and  always 
remained  among  all  nations,  sufficiently  witness  that  all  men  have 
had  a  certain  general  knowledge  of  God.  But  whether  they  had 
it  by  nature,  or  by  the  tradition  of  their  forefathers,  I  will  not 
here  dispute. 

But  here  some  will  object  again :  If  all  men  knew  God, 
wherefore,  then,  doth  Paul  say,  that  the  Galatians  knew  not 
God,  before  the  preaching  of  the  gospel  ?  I  answer,  there  is  a 
double  knowledge  of  God :  general  and  particular.  All  men 
have  the  general  knowledge,  namely,  that  there  is  a  God,  that  he 
created  heaven  and  earth,  that  he  is  just,  that  he  punisheth  the 
wicked.  But  what  God  thinketh  of  us,  what  his  will  is  towards 
us,  what  he  will  give  or  what  he  will  do,  to  the  end  that  we 
may  be  delivered  from  sin  and  death,  and  be  saved,  (which  is 
the  true  knowledge  of  God  indeed,)  this  they  know  not.  As  it 
may  be  that  I  know  some  man  by  sight,  whom  yet,  indeed,  I 
know  not  thoroughly,  because  I  understand  not  what  affection 
he  beareth  towards  me.  So  men  know  naturally  that  there  is  a 
God  ;  but  what  his  will  is,  or  what  is  not  his  will,  they  do  not 
know.  For  it  is  written,  "  There  is  none  that  understandeth 
God."  Rom.  iii.  11.  And  in  another  place,  "No  man  hath  seen 
God."  John  i.  18.  That  is  to  say,  no  man  hath  known  what  is 
the  will  of  God.  Now,  what  doth  it  avail  thee,  if  thou  know 
that  there  is  a  God,  and  yet  art  ignorant  what  is  his  will  towards 
thee?  Here  some  think  one  thing,  and  some  another.  The 
Jews  imagine  this  to  be  the  will  of  God,  if  they  worship  him 
according  to  the  rule  of  Moses'  law  ;  the  Turk,  if  he  observe 
his  Alcoran ;  the  monk,  if  he  keep  his  order  and  perform  his 
vows.  But  all  these  are  deceived,  and  become  vain  in  their 
own  cogitations,  as  Paul  saith,  (Rom.  i.)  not  knowing  "what 
pleaseth  or  displeaseth  God.     Therefore,  instead  of  the  true  and 


VER.  9.]  EPISTLE   TO  THE   GALATIANS.  469 

natural  God,  they  worship  the  dreams  and  imaginations  of  their 
own  heart. 

This  is  it  that  Paul  meaneth,  when  he  saith,  "  When  ye  knew 
not  God ;"  that  is,  when  ye  knew  not  the  will  of  God,  ye  served 
those  which  by  nature  were  no  gods,  that  is  to  say,  ye  served 
the  dreams  and  imaginations  of  your  own  heart,  whereby  ye 
imagined  without  the  word,  that  God  was  to  be  worshipped 
with  this  or  that  work,  with  this  or  that  rite  or  ceremony.  For 
upon  this  proposition,  which  all  men  do  naturally  hold,  namely, 
that  there  is  a  God,  hath  sprung  all  idolatry,  which,  without 
the  knowledge  of  the  Divinity,  could  never  have  come  into  the 
world.  But,  because  men  had  this  natural  knowledge  of  God, 
they  conceived  vain  and  wicked  imaginations  of  God,  without 
and  against  the  word,  which  they  esteemed  and  maintained  as 
the  very  truth  itself,  and  so  dreamed  that  God  is  such  a  one,  as 
by  nature  he  is  not.  So  the  monk  imagineth  him  to  be  such  a 
God  as  forgiveth  sins,  giveth  grace  and  everlasting  life,  for  the 
keeping  of  his  rule.  This  god  is  nowhere  to  be  found :  therefore 
he  serveth  not  the  true  God,  but  that  which  by  nature  is  no  god; 
to  wit,  the  imagination  and  idol  of  his  own  heart :  that  is  to  say, 
his  own  false  and  vain  opinion  of  God,  which  he  dreameth  to  be 
an  undoubted  truth.  Now,  reason  itself  will  enforce  us  to  con- 
fess, that  man's  opinion  is  no  god.  Therefore,  whosoever  will 
worship  God  without  his  word,  serveth  not  the  true  God,  (as 
Paul  saith,)  but  that  which  by  nature  is  no  God. 

Therefore,  whether  ye  call  "  rudiments"  here  the  law  of 
Moses,  or  else  the  traditions  of  the  Gentiles,  (albeit  he  speaketh 
here  properly  and  principally  of  the  rudiments  of  Moses,)  there 
is  no  great  difference.  For  he  that  falleth  from  grace  to  the  law, 
falleth  with  no  less  danger  than  he  that  falleth  from  grace  to 
idolatry.  For  without  Christ  there  is  nothing  else  but  mere 
idolatry,  an  idle  and  false  imagination  of  God,  whether  it  be 
called  Moses'  law,  or  the  pope's  ordinances,  or  the  Turk's  Alco- 
ran, &c.     Therefore  he  saith,  with  a  certain  admiration, 

Verse  9.     But  now,  seeing  ye  knoiv  God. 

As  though  he  would  say.  This  is  a  marvellous  thing,  that  ye. 
Knowing  God  by  the  preaching  of  faith,  do  so  suddenly  revolt 
from  the  true  knowledge  of  his  will,  (wherein  I  thought  ye  were 
so  surely  established,  that  I  thought  nothing  less  than  that  ye 
should  be  so  easily  overthrown,)  and  do  now  again,  by  the  insti- 
gation of  the  false  apostles,  return  to  the  weak  and  beggarly 
ceremonies,  which  ye  would  serve  again  afresh.  Ye  heard  be- 
fore, by  my  preaching,  that  this  is  the  will  of  God,  to  bless  all 
nations  ;  not  by  circumcision,  or  by  the  observation  of  the  law, 
but  by  Christ  promised  to  Abraham.  Gal,  iii.  7.  They  that  be- 
iieve  in  him  shall  be  blessed  with  faithful  Abraham.    Gal.  iii.  9. 

2R 


470  COMMENTARY  ON  ST.  PAUL's  [chap.  IV 

They  are  the  sons  and  heirs  of  God.     Thus  (I  say)  have  ye 
known  God. 

Verse  9.     Yea,  rather  are  known  of  God,  4'C. 

He  correcteth  the  sentence  going  before,  "bat  now  seeing  ye 
have  known  God  ;"  or  rather  turneth  it  after  this  manner,  "  yea, 
rather  ye  are  known  of  God ;"  for  he  feared  lest  they  had  lost 
God  utterly.  As  if  he  would  say :  Alas !  are  ye  come  to  this 
point,  that  now  ye  know  not  God,  but  return  again  from  grace 
to  the  law  ?  Yet,  notwithstanding,  God  knoweth  you.  And,  in- 
deed, our  knowledge  is  rather  passive  than  active  ;  that  is  to  say, 
it  consisteth  in  this,  that  we  are  rather  known  of  God,  than  that 
we  know  him.  All  our  doing,  that  is,  all  our  endeavour  to 
know  and  to  apprehend  God,  is  to  suffer  God  to  work  in  us.  He 
giveth  the  word,  which,  when  we  have  received  by  faith  given 
from  above,  we  are  new-born,  and  made  the  sons  of  God.  This 
is,  then,  the  sense  and  meaning :  "  Ye  are  known  of  God  ;"  that 
is,  ye  are  visited  with  the  word,  ye  are  endued  with  faith  and 
the  Holy  Ghost,  whereby  ye  are  renewed,  &c.  Wfierefore,  even 
by  these  words,  "  ye  are  known  of  God,"  he  taketh  away  all 
righteousness  from  the  law,  anddenieth  that  we  attain  the  know- 
ledge of  God  through  the  worthiness  of  our  own  works.  "  For 
no  man  knoweth  the  Father,  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him."  Luke  x.  22.  And  also,  "  He  by  his 
knowledge  shall  justify  many,  because  he  shall  bear  their  iniqui- 
ties." Isa.  liii.  11.  Wherefore,  our  knowledge  concerning  God 
consisteth  in  suffering,  and  not  in  doing. 

He  much  marvelleth,  therefore,  that,  seeing  they  knew  God 
truly  by  the  gospel,  they  returned  so  suddenly  to  weak  and  beg- 
garly rudiments,  by  the  persuasion  of  the  false  apostles.  As  I 
myself  also  should  greatly  marvel,  if  our  church  (which  by  the 
grace  of  God  is  godly  reformed  in  pure  doctrine  and  faith)  should 
be  seduced  and  perverted  by  some  fond  and  frantic  head,  through 
the  preaching  of  one  or  two  sermons,  that  they  would  not  ac- 
knowledge me  for  their  pastor  any  more.  Which  thing,  notwith- 
standing, shall  one  day  come  to  pass,  if  not  whilst  we  live,  yet 
when  we  are  dead  and  gone.  For  many  shall  then  rise  up  which 
will  be  masters  and  teachers,  who,  under  a  colour  of  true  reli- 
gion, shall  teach  false  and  perverse  doctrine,  and  shall  quickly 
overthrow  all  that  we  in  so  long  time  and  with  so  great  travail 
have  builded.  We  are  not  better  than  the  apostles,  who,  whilst 
they  yet  lived,  saw  (not  without  their  great  grief  and  sorrow) 
the  subversion  of  those  churches  which  they  themselves  had 
planted  through  their  ministry.  Therefore  it  is  no  great  marvel 
if  we  be  constrained  to  behold  the  like  evil  at  this  day,  in  those 
churches  where  sectaries  do  reign,  who  hereafter,  when  we  are 
dead,  shall  possess   those  churches  which  we   have  won  and 


VER.  9.]  EPISTLE   TO   THE   GALATIANS.  471 

planted  by  our  ministry,  and  with  their  poison  infect  and  subvert 
the  same.  And  yet,  notwithstanding,  Christ  shall  remain  and 
reign  to  the  end  of  the  world,  and  that  marvellously,  as  he  did 
under  the  papacy. 

Paul  seemeth  to  speak  very  spitefully  of  the  law,  when  he 
calleth  it  the  rudiments,  (as  he  did  also  before,  in  the  beginning 
of  this  chapter,)  and  not  only  rudiments,  but  weak  and  beggarly 
rudiments  and  ceremonies.  Is  it  not  blasphemy  to  give  such 
odious  names  to  the  law  of  God?  The  law  being  in  his  true  use, 
ought  to  serve  the  promises,  and  to  stand  with  the  promises  and 
grace.  But  if  it  fight  against  them,  it  is  no  more  the  holy  law 
of  God,  but  a  false  and  devilish  doctrine,  and  doth  nothing  else 
but  drive  men  to  desperation,  and  therefore  must  be  rejected. 

Wherefore,  when  he  calleth  the  law  weak  and  beggarly  rudi- 
ments, he  speaketh  of  the  law  in  respect  of  proud  and  presump- 
tuous hypocrites,  which  would  be  justified  by  it,  and  not  of  the 
law  being  spiritually  understood,  which  engendereth  wrath.  Rom. 
iv.  15.  For  the  law  (as  I  have  often  said)  being  in  his  own 
proper  use,  accuseth  and  condemneth  a  man  :  and  in  this  respect 
it  is  not  only  a  strong  and  a  rich  rudiment,  but  also  most  mighty 
and  most  rich,  yea,  rather,  an  invincible  power  and  riches ;  and 
if  here  the  conscience  be  compared  with  the  law,  then  is  it  most 
weak  and  beggarly.  For  it  is  so  tender  a  thing,  that  for  a  small 
sin  it  is  so  troubled  and  terrified,  that  it  utterly  despaireth,  unless 
it  be  raised  up  again.  Wherefore,  the  law,  in  his  proper  use, 
hath  more  strength  and  riches  than  heaven  and  earth  is  able  to 
contain ;  insomuch  that  one  letter  or  one  tittle  of  the  law  is  able 
to  kill  all  mankind,  as  the  history  of  the  law  given  by  Moses 
doth  witness.  Exod.  xix.  20.  This  is  the  true  and  divine  use  of 
the  law,  of  which  Paul  speaketh  not  in  this  place. 

Paul,  therefore,  entreateth  here  of  hypocrites,  which  are  fallen 
from  grace,  or  which  have  not  yet  attained  to  grace.  These, 
abusing  the  law,  seek  to  be  justified  by  it.  They  exercise  and 
tire  themselves  day  and  night  in  the  works  thereof,  as  Paul  wit- 
nesseth  of  the  Jews — "  For  I  bear  them  record,"  saith  he,  "  that 
they  have  a  zeal  of  God,  but  not  according  to  knowledge ;  for 
they  being  ignorant  of  the  righteousness  of  God,"  &c.  Rom.  x. 
Such  do  hope  so  to  be  strengthened  and  enriched  by  the  law, 
that  they  may  be  able  to  set  their  power  and  riches,  which  they 
have  gotten  by  the  righteousness  thereof,  against  the  wrath  and 
judgment  of  God,  and  so  to  appease  God,  and  to  be  saved  thereby. 
In  this  respect,  then,  we  may  well  say,  that  the  law  is  a  weak 
and  a  beggarly  rudiment ;  that  is  to  say,  which  can  give  neither 
help  nor  counsel. 

And  whoso  listeth  to  amplify,  this  matter,  may  further  say, 
that  the  law  is  a  weak  and  a  beggarly  rudiment,  because  it 
maketh  men  more  weak  and  beggarly :  again,  because  that  of 


472  COMMENTARY   ON   ST.    PAUL's  [chAP.  IV 

itself  it  hath  no  power,  or  riches,  whereby  it  is  able  to  give  or  to 
bring  righteousness  :  and,  moreover,  that  it  is  not  only  weak  and 
beggarly,  but  even  weakness  and  beggary  itself.  How,  then, 
shall  it  enrich  or  strengthen  those  wliich  were  before  both  weak 
and  beggarly  ?  Therefore,  to  seek  to  be  justified  by  the  law,  is 
as  much  as  if  a  man,  being  weak  and  feeble  already,  would  seek 
some  other  greater  evil,  whereby  he  might  overcome  his  weak- 
ness and  poverty,  which,  notwithstanding,  would  bring  him  unto 
utter  destruction.  As  if  he  which  hath  the  falling-sickness,  would 
seek  to  join  unto  it  the  pestilence  for  a  remedy ;  or  if  a  leper 
should  come  to  a  leper,  or  a  beggar  to  a  beggar,  the  one  to  lielp 
and  to  emich  the  other. 

Paul,  therefore,  showeth,  that  they  which  seek  to  be  justified 
by  the  law,  have  this  commodity  thereby,  that  daily  they  become 
more  and  more  weak  and  beggarly.  For  they  be  weak  and 
beggarly  of  themselves ;  that  is  to  say,  they  are  by  nature  the 
children  of  wrath,  subject  to  death  and  everlasting  damnation, 
and  yet  they  lay  hold  upon  that  which  is  nothing  else  but  mere 
weakness  and  beggary,  seeking  to  be  strengthened  and  enriched 
thereby.  Therefore,  every  one  that  falleth  from  the  promise  to 
the  law,  from  faith  to  works,  doth  nothing  else  but  lay  upon 
himself  such  a  burden,  being  weak  and  feeble  already,  as  he  is 
not  able  to  bear;  (Acts  xv.)  and  in  bearing  thereof  is  made  ten 
times  more  weak,  so  that  at  length  he  is  driven  to  despair,  unless 
Christ  come  and  deliver  him. 

This  thing  the  gospel  also  witnesseth,  speaking  of  the  woman 
which  was  grieved  twelve  years  with  a  bloody  issue,  and  suf- 
fered many  things  of  many  physicians,  upon  whom  she  had  spent 
all  her  substance,  and  yet  could  not  be  cured:  but  the  longer  she 
was  under  their  hands,  the  worse  she  was.  Mark  v.  25.  As 
many,  therefore,  as  do  the  works  of  the  law,  to  be  justified  there- 
by, are  not  only  not  made  righteous,  but  twice  more  unrighteous 
than  they  were  before  ;  that  is,  (as  I  have  said)  more  weak  and 
beggarly,  and  more  unapt  to  do  any  good  work.  This  have  I 
proved  to  be  true,  both  in  myself  and  in  many  others.  I  have 
known  many  monks  in  the  papacy,  which  with  great  zeal  have 
done  many  great  works,  for  the  attaining  of  righteousness  and 
salvation,  and  yet  were  they  more  impatient,  more  weak,  more 
miserable,  more  faithless,  more  fearful,  and  more  ready  to  despair 
than  any  other.  The  civil  magistrates  who  were  ever  occupied 
in  great  and  weighty  affairs,  were  not  so  impatient,  so  fearful,  so 
faint-hearted,  so  superstitious,  and  so  faithless,  as  these  justicia- 
ries and  merit-mongers  were. 

Whosoever,  then,  seeketh  righteousness  by  the  law,  what  can 
he  imagine  else,  but  that  God,  being  angry,  must  needs  be  pacified 
with  works  ?  Now,  when  he  hath  once  conceived  this  fantasy, 
he  beginneth  to  work.     But  he  can  never  find  so  many  good 


VER.  9.]  EPISTLE   TO  THE   GALATIANS.  *  473 

works  as  are  able  to  quiet  his  conscience,  but  still  he  desireth 
more  ;  yea,  he  findeth  sin  in  those  works  he  hath  done  already. 
Therefore,  his  conscience  can  never  be  certified,  but  must  needs 
be  always  in  doubt,  and  thus  think  with  itself:  Thou  hast  not 
sacrificed  as  thou  shouldst  do  ;  thou  hast  not  prayed  aright ;  this 
thou  hast  left  undone;  this  or  that  sin  thou  hast  committed. 
Here  the  heart  trenibleth,  and  feeleth  itself  oppressed  with  in- 
numerable sins,  which  still  increase  without  end,  so  that  he 
swerveth  from  righteousness  more  and  more,  until  at  length  he 
fall  to  desperation.  Hereof  it  cometh  that  many,  being  at  the 
point  of  death,  have  uttered  these  desperate  words :  0  wretch 
that  I  am!  I  have  not  kept  mine  order.'  Whither  shall  I  flee 
from  the  wrath  of  Christ,  that  angry  judge?  Would  to  God  I 
had  been  made  a  swineherd,  or  the  vilest  wretch  in  the  whole 
world. 

Thus  the  monk,  in  the  end  of  his  life,  is  more  weak,  more  beg- 
garly, more  faithless  and  fearful  than  he  was  at  the  beginning, 
when  he  first  entered  into  his  order.  The  reason  is,  because  he 
would  strengthen  himself  through  weakness,  and  enricii  himself 
through  poverty.  The  law,  or  men's  traditions,  or  the  rule  of 
his  order,  should  have  healed  him  when  he  was  sick,  and  enriched 
him  when  he  was  poor ;  but  he  is  become  more  feeble  and  more 
poor  than  the  publicans  and  harlots.  The  publicans  and  harlots 
have  not  a  heap  of  good  works  to  trust  unto,  as  the  monks  have: 
but,  although  they  feel  their  sins  never  so  much,  yet  they  can 
say  with  the  publican,  "0  Lord,  be  merciful  unto  me  a  sinner!" 
Luke  xviii.  13.  But,  contrariwise,  the  monk,  which  hath  spent 
all  his  time  in  weak  and  beggarly  elements,  is  confirmed  in  this 
opinion  :  if  thou  keep  thy  rule,  thou  shalt  be  saved,  &c.  With 
this  false  persuasion  he  is  so  deluded  and  bewitched,  that  he 
cannot  apprehend  grace,  no,  nor  once  remember  grace.  Thus, 
notwithstanding  all  the  works  which  either  he  doth,  or  hath 
done,  be  they  never  so  many  and  so  great,  he  thinketh  that  he  hath 
never  done  enough,  but  hath  still  an  eye  to  more  works ;  and 
so,  by  heaping  up  of  works,  he  goeth  about  to  appease  the  wrath 
of  God  and  to  justify  himself,  until  he  be  driven  to  utter  des- 
peration. Wherefore,  whosoever  falleth  from  faith,  and  folio weth 
the  law,  is  like  to  iEsop's  dog,  which  foregoeth  the  flesh,  and 
snatcheth  at  the  shadow.  Wherefore,  it  is  impossible  that  such 
as  seek  righteousness  and  salvation  by  the  law,  (whereunto  men 
are  naturally  inclined,)  should  ever  find  quietness  and  peace  of 
conscience :  yea,  they  do  nothing  else  but  heap  laws  upon  laws, 
whereby  they  torment  both  themselves  and  others,  and  afflict 
men's  consciences  so  miserably,  that  through  extreme  anguish 
of  heart,  many  die  before  their  time.  For  one  law  always 
bringeth  forth  ten  more,  and  so  they  increase,  without  number 
and  without  end. 

60  2r  2 


474  COMMENTARY  ON  ST.  PAUL's  [chAP.  IV. 

Now,  who  would  have  thought  that  the  Galatians,  which  had 
learned  so  sound  and  so  pure  a  doctrine,  of  such  an  excellent 
apostle  and  teacher,  could  be  so  suddenly  led  away  from  the 
same,  and  utterly  perverted  by  the  false  apostles?  It  is  not 
without  cause  that  I  repeat  this  so  often,  that  to  fall  away  from 
the  truth  of  the  gospel  is  an  easy  matter.  The  reason  is,  because 
men  do  not  sufficiently  consider,  no,  not  the  very  faithful,  what 
an  excellent  and  precious  treasure  the  true  knowledge  of  Christ 
is.  Therefore  they  do  not  labour  so  diligently  and  so  carefully 
as  they  should  do,  to  obtain  and  retain  the  same.  Moreover, 
the  greater  part  of  those  that  hear  the  word,  are  exercised  with 
no  cross  or  affliction*  they  wrestle  not  against  sin,  death,  and 
the  devil,  but  live  in  security,  without  any  conflict.  Such  men, 
because  they  are  not  proved  and  tried  with  temptations,  and 
therefore  are  not  armed  with  the  word  of  God  against  the  sub- 
tleties of  the  devil,  never  feel  the  use  and  power  of  the  word. 
Indeed,  whilst  they  are  among  faithful  ministers  and  preachers, 
they  can  follow  their  words,  and  say  as  they  say,  persuading 
themselves  that  they  perfectly  understand  the  matter  of  justifica- 
tion ;  but  when  they  are  gone,  and  wolves  in  sheep's  clothing 
are  come  in  their  place,  it  happeneth  unto  them  as  it  did  to  the 
Galatians ;  that  is  to  say,  they  are  suddenly  seduced,  and  easily 
turned  back  to  weak  and  beggarly  rudiments. 

Paul  hath  here  his  peculiar  manner  of  speech,  which  the  other 
apostles  did  not  use.  For  there  was  none  of  them  besides  Paul, 
that  gave  such  names  to  the  law  ;  to  wit,  that  it  is  a  weak  and 
a  beggarly  rudiment,  that  is  to  say,  utterly  unprofitable  to  right- 
eousness. And,  surely,  I  durst  not  have  given  such  terms  unto 
the  law,  but  should  have  thought  it  great  blasphemy  against 
God,  if  Paul  had  not  done  so  before.  But  of  this  I  have  en- 
treated more  largely  before,  where  I  showed  when  the  law  is 
weak  and  beggarly,  and  when  it  is  most  strong  and  rich,  &c. 
Now  if  the  law  of  God  be  weak  and  unprofitable  to  justification, 
much  more  are  the  laws  and  decrees  of  the  pope,  weak  and  un- 
profitable to  justification.  Therefore  we  give  sentence  against 
the  ordinances,  laws,  and  decrees  of  the  pope,  with  such  bold- 
ness and  assurance  as  Paul  did  against  the  law  of  God,  that  they 
are  not  only  weak  and  beggarly  rudiments,  and  utterly  unprofit- 
able to  righteousness,  but  also  execrable,  accursed,  devilish,  and 
damnable  :  for  they  blaspheme  grace,  they  overthrow  the  gospel, 
abolish  faith,  take  away  Christ,  &c. 

Forasmuch,  then,  as  the  pope  requireth  that  we  should  keep 
his  laws  as  necessary  to  salvation,  he  is  very  Antichrist,  and  the 
vicar  of  Satan ;  and  as  many  as  cleave  unto  him,  and  confirm 
his  abominations  and  blasphemies,  or  keep  them  to  this  end,  that 
thereby  they  may  merit  the  forgiveness  of  their  sins,  are  the 
servants  of  Antichrist  and  of  the  devil.     Now,  such  hath  the 


VER.  9.]  EPISTLE   TO   THE   GALATIANS.  475 

doctrine  of  the  papistical  church  been  for  a  long  time,  that  these 
laws  ought  to  be  kept  as  necessary  to  salvation.  Thus  the  pope 
sitteth  in  the  temple  of  God,  vaunting  himself  as  God :  he  setteth 
himself  against  God,  and  exalteth  himself  above  all  that  is  called 
God,  or  worshipped,  &c.;  and  men's  consciences  more  feared 
and  reverenced  the  laws  and  ordinances  of  the  pope,  than  the 
word  of  God  and  his  ordinances.  By  this  means  he  was  made 
the  Lord  of  heaven,  of  earth,  and  of  hell,  and  bare  a  triple  crown 
upon  his  head.  The  cardinals  also  and  bishops,  his  creatures, 
were  made  kings  and  princes  of  the  world :  and  therefore,  if  he 
did  not  burden  men's  consciences  with  his  laws,  he  could  not 
long  maintain  his  terrible  power,  his  dignity,  and  his  riches ;  but 
his  whole  kingdom  would  quickly  fall. 

This  place  which  Paul  here  handleth,  is  weighty  and  of  great 
importance,  and  therefore  the  more  diligently  to  be  marked;  to 
wit,  that  they  which  fall  from  grace  to  the  law,  do  utterly  lose 
the  knowledge  of  the  truth:  they  see  not  their  own  sins;  they 
neither  know  God,  nor  the  devil,  nor  themselves;  and,  more- 
over, they  understand  not  the  force  and  use  of  the  law,  although 
they  brag  never  so  much  that  they  keep  and  observe  the  same.i 
For  without  the  knowledge  of  grace,  that  is  to  say,  without  the 
gospel  of  Christ,  it  is  impossible  for  a  man  to  give  this  definition 
of  the  law,  that  it  is  a  weak  and  a  beggarly  rudiment,  and  un- 
profitable to  righteousness ;  but  he  rather  judgeth  quite  contrary 
of  the  law :  to  wit,  that  it  is  not  only  necessary  to  salvation,  but 
also  that  it  strengtheneth  such  as  are  weak,  and  enricheth  such 
as  are  poor  and  beggarly:  that  is  to  say,  that  such  as  obey  and 
observe  the  same,  shall  be  able  to  merit  righteousness  and  ever- 
lasting salvation.  If  this  opinion  remain,  the  promise  of  God 
is  denied,  Christ  is  taken  away,  lying,  impiety,  and  idolatry  is 
established.  Now,  the  pope,  with  all  his  bishops,  his  schools 
and  whole  synagogue,  taught  that  his  laws  are  necessary  to  sal- 
vation :  therefore,  he  was  a  teacher  of  weak  and  beggarly  ele- 
ments, wherewith  he  made  the  church  of  Christ,  throughout  the 
whole  world,  most  weak  and  beggarly;  that  is  to  say,  he  bur- 
dened and  miserably  tormented  the  church  with  his  wicked  laws, 
defacing  Christ,  and  burying  his  gospel. 

Verse  9.     Whereunto  ye  will  he  in  bondage  again. 

This  he  addeth,  to  declare  that  he  speaketh  of  proud  and  pre- 
sumptuous hypocrites,  which  seek  to  be  justified  by  the  law,  as 
I  have  shown  before.  For  otherwise  he  calleth  the  law  holy 
and  good.  As,  "  we  know  that  the  law  is  good,  if  a  man  use  it 
rightly,"  (1  Tim.  i.  8,)  that  is  to  say,  civilly  to  bridle  evil-doers, 
and  spiritually  to  increase  transgressions.  Gal.  iii.  19.  But  who- 
soever observeth  the  law,  to  obtain  righteousness  before  God. 
•naketh  the  law,  which  is  good,  damnable  and  hurtful  unto  him- 


476  COMMENTARY  ON  ST.   PAUL's  [chap.  iv. 

self.  He  reproveth  the  Galatians,  therefore,  because  they  would 
be  in  bondage  to  the  law  again,  which  doth  not  take  away  sin, 
but  increaseth  sin ;  for  whilst  a  sinner,  being  weak  and  poor 
himself,  seeketh  to  be  justified  by  the  law,  he  findeth  nothing  in 
it  but  weakness  and  poverty  itself.  And  here  two  sick  aiid 
feeble  beggars  meet  together,  of  whom  the  one  is  not  able  to  help 
and  heal  the  other,  but  rather  molesteth  and  troubleth  the  other. 
We,  as  being  strong  in  Christ,  Mall  gladly  serve  tiie  law  ;  not 
the  weak  and  beggarly,  but  the  mighty  and  rich  law  ;  that  is  to 
say,  so  far  forth  as  it  hath  power  and  dominion  over  the  body: 
for  then  we  serve  the  law,  but  only  in  our  body  and  outward 
members,  and  not  in  our  conscience.  But  the  pope  requireth 
that  we  should  obey  his  laws  with  this  opinion,  that  if  we  do 
this  or  that,  we  are  righteous:  if  we  do  it  not,  we  are  damned. 
Here  the  law  is  no  more  than  a  weak  and  beggarly  element. 
For  whilst  this  bondage  of  the  conscience  continaeth  under  the 
law,  there  can  be  nothing  but  mere  weakness  and  poverty. — 
Wherefore  all  the  weight  of  the  matter  lieth  in  this  word  "  to 
serve."  The  meaning,  therefore,  of  Paul  is  this:  that  he  would 
•not  have  the  conscience  to  serve  under  the  law  as  a  captive,  but 
to  be  free,  and  to  have  dominion  over  the  law.  For  the  con- 
science is  dead  to  the  law  through  Christ,  and  the  law  again  unto 
the  conscience.  Whereof  we  have  more  largely  entreated  afore 
in  the  second  chapter. 

Verse  10.     Ve  observe  days  and  months,  times  and  years. 

By  these  words  he  plainly  declareth  what  the  false  apostles 
taught,  namely,  the  observation  of  days,  months,  times  and  years. 
The  Jews  were  commanded  to  keep  holy  the  Sabbath-day,  the 
new  moons,  the  first  and  the  seventh  month,  the  three  appointed 
times  or  feasts,  namely,  the  paschal  or  passover,  the  feast  of 
weeks,  of  the  tabernacles,  and  the  year  of  jubilee.  These  cere- 
monies the  Galatians  were  constrained  by  the  false  apostles  to 
keep,  as  necessary  to  righteousness.  Therefore  he  saith,  that 
they,  losing  the  grace  and  liberty  which  they  had  in  Christ, 
were  turned  back  to  the  serving  of  weak  and  beggarly  elements. 
For  they  were  persuaded  by  the  false  apostles,  that  these  laws 
must  needs  be  kept,  and,  by  keeping  of  them,  they  should  obtain 
righteousness;  but  if  they  kept  them  not,  they  should  be  damned. 
Contrariwise,  Paul  can  in  nowise  sufl^er  that  men's  consciences 
should  be  bound  to  the  law  of  Moses,  but  always  delivered  them 
from  the  law.  "Behold  I,  Paul,"  (saith  he,  a  little  after,  in  the 
fifth  chapter,)  "do  write  unto  you,  that  if  ye  be  circumcised, 
Christ  shall  profit  you  nothing."  And,  "  let  no  man  judge  you 
in  meat  or  drink,  or  in  a  piece  of  a  holiday,  or  of  a  new  moon  or 
Sabbath-day,"  &c.    Col.  ii.     So  saith  our  Saviour  Christ :  "  the 


vTER.  11,  12.]  EPISTLE    TO    THE    GALATIANS.  477 

kingdom  of  God  cometh  not  with  observation  of  the  law."  Luke 
xvii.  20.  Much  less,  then,  are  men's  consciences  to  be  burdened 
and  snared  with  human  traditions. 

Verse  11.     /  am  in  fear  of  you,  lest  I  have  bestowed  on  you 
labour  in  vain. 

Here  Paul  showeth  himself  to  be  greatly  troubled  through  the 
fall  of  the  Galatians ;  whom  he  would  more  bitterly  reprove,  but 
that  he  feareth,  lest,  if  he  should  deal  with  them  more  sharply, 
he  should  not  only  not  make  them  better,  but  more  offend  them, 
and  so  utterly  alienate  their  minds  from  him.  Therefore,  in 
writing,  he  changeth  and  mitigateth  his  words :  and,  as  though 
all  the  harm  redounded  unto  himself,  he  saith,  "  I  am  in  fear  of 
you,  lest  I  have  bestowed  my  labour  on  you  in  vain :"  that  is  to 
say,  it  grieveth  me  that  I  have  preached  the  gospel  with  so  great 
diligence  and  faithfulness  amongst  you,  and  see  no  fruit  to  come 
thereof.  Notwithstanding,  although  he  show  a  very  loving  and 
a  fatherly  affection  towards  them,  yet  withal  he  chideth  them 
somewhat  sharply,  but  yet  covertly.  For  when  he  saith,  that  he 
had  laboured  in  vain ;  that  is  to  say,  that  he  had  preached  the 
gospel  among  them  without  any  fruit;  he  showeth  covertly  that 
either  they  were  obstinate  unbelievers,  or  else  were  fallen  from 
the  doctrine  of  faith.  Now  both  these,  as  well  unbelievers  as 
backsliders  from  the  doctrine  of  faith,  are  sinners,  wicked,  un- 
righteous, and  damned.  Such,  therefore,  do  obey  the  law  in  vain ; 
they  observe  days,  months,  and  years  in  vain.  And  in  these 
words,  "  I  am  in  fear  of  you,  lest  I  have  bestowed  on  you  labour 
in  vain,"  is  contained  a  certain  secret  excommunication.  For 
the  apostle  meaneth  hereby  that  the  Galatians  were  secluded 
and  separate  from  Christ,  unless  they  speedily  returned  to  sound 
and  sincere  doctrine  again  :  yet  he  pronounced  no  open  sentence 
against  them ;  for  he  perceived  that  he  could  do  no  good  with 
over-sharp  dealing;  wherefore,he  changeth  his  style,and  speaketh 
them  fair,  saying. 

Verse  12.     Be  ye  as  I ;  for  I  am  even  as  you. 

Hitherto  Paul  hath  been  occupied  wholly  in  teaching;  and 
being  moved  with  this  great  enormity  and  wicked  revolting  of 
the  Galatians,  he  was  vehemently  incensed  against  them  and  chid 
them  bitterly,  calling  them  fools,  bewitched,  not  believing  the 
truth,  crucifiers  of  Christ,  &c.  Now,  the  greater  part  of  his  epistle 
being  finished,  he  beginneth  to  perceive  that  he  had  handled 
them  too  sharply.  Therefore,  being  careful  lest  he  should  do 
more  hurt  than  good  through  his  severity,  he  showeth  that  this 
his  sharp  chiding  proceeded  of  a  fatherly  affection  and  a  true 
apostolical  heart ;  and  so  he  quahfieth  the  matter  with  sweet  and 
gentle  words,  to  the  end  that,  if  he  had  offended  any,  (as  no 


4*?§  COMMENTARY  ON  ST.  PAUl's      [chap.  IV. 

doubt  there  were  many  offended,)  by  these  sweet  and  loving 
words,  he  might  win  them  again. 

And  here,  by  his  own  example,  he  admonisheth  all  pastors  and 
ministers,  that  they  ought  to  bear  a  fatherly  and  motherly  affec- 
tion, not  towards  ravening  wolves,  but  towards  the  poor  sheep, 
miserably  seduced,  and  going  astray,  patiently  bearing  with  their 
faults  and  infirmities,  instructing  and  restoring  them  with  the 
spirit  of  meekness:  for  they  cannot  be  brought  in  the  right  way 
by  any  other  means ;  and  by  over-sharp  reproving  and  rebuking 
they  are  provoked  to  anger,  or  else  to  desperation,  but  not  to 
repentance.  And  here  is  to  be  noted,  by  the  Avay,  that  such  is 
the  nature  and  fruit  of  true  and  sound  doctrine,  that  when  it  is 
well  taught  and  well  understood,  it  joineth  men's  hearts  together 
with  a  singular  concord :  but  when  men  reject  godly  and  sincere 
doctrine,  and  embrace  errors,  this  unity  and  concord  is  soon 
broken.  Therefore,  as  soon  as  thou  seest  thy  brethren  seduced 
by  vain  and  fantastical  spirits  to  fall  from  the  article  of  justifi- 
cation, thou  shalt  perceive  that  by-arid-by  they  will  pursue  the 
faithful  with  bitter  hatred,  whom  before  they  most  tenderly 
loved. 

This  we  find  to  be  true  at  this  day,  in  our  false  brethren  and 
other  sectaries,  who,  at  the  beginning  of  the  reformation  of  the 
gospel,  were  glad  to  hear  us,  and  read  our  books  with  great  zeal 
and  affection ;  they  acknowledged  the  grace  of  the  Holy  Ghost 
in  us,  and  reverenced  us  for  the  same,  as  the  ministers  of  God. 
Some  of  them  also  lived  familiarly  with  us  for  a  time,  and  be- 
haved themselves  very  modestly  and  soberly ;  but  when  they 
were  departed  from  us,  and  perverted  by  the  wicked  doctrine 
of  the  sectaries,  they  showed  themselves  more  bitter  enemies  to 
our  doctrine  and  our  name  than  any  other.  I  do  much  and  often 
marvel  whereupon  they  should  conceive  such  a  deadly  hatred 
against  us,  whom  they  before  so  dearly  and  so  tenderly  loved;  for 
we  offended  them  not  in  any  thing,  nor  gave  them  any  occasion 
to  hate  us.  Yea,  they  are  constrained  to  confess  that  we  desire 
nothing  more,  than  that  the  glory  of  God  may  be  advanced,  the 
benefit  of  Christ  truly  known,  and  the  truth  of  the  gospel  purely 
taught,  Avhich  God  hath  now  again  in  these  latter  days  revealed 
by  us  unto  this  unthankful  world;  which  should  rather  provoke 
them  to  love  us,  than  to  hate  us.  I  marvel,  therefore,  not  with- 
out cause,  whereof  this  change  cometh.  Verily,  there  is  no 
other  cause,  but  that  they  have  gotten  unto  themselves  new 
masters,  and  heaVkened  to  new  teachers,  whose  poison  hath  so 
infected  them,  that  now  of  very  friends  they  are  become  our 
mortal  enemies.  And  I  see  the  condition  of  the  apostles  and 
all  other  faithful  ministers  to  be  such,  that  their  disciples  and 
hearers  being  once  infected  with  the  errors  of  the  false  apostles 
and  heretics,  have  and  do  set  themselves  against  them,  and  be 


VER.  12.]  EPISTLE   TO  THE   GALATIANS.  479 

come  their  enemies.  There  were  very  few  amongst  the  Gala- 
tians  which  continued  in  the  sound  doctrine  of  the  apostles.  Ail 
the  rest,  being  seduced  by  the  false  apostles,  did  not  acknow- 
ledge Paul  for  their  pastor  and  teacher  any  more ;  yea,  there 
was  nothing  more  odious  unto  them  than  the  name  and  doc- 
trine of  Paul.  And  I  fear  me,  that  this  epistle  brought  very  few 
of  them  back  again  from  their  error. 

If  the  like  case  should  happen  unto  us ;  that  is  to  say,  if,  in 
our  absence,  our  church  should  be  seduced  by  fantastical  heads, 
and  we  should  write  hither,  not  one  or  two,  but  many  epistles, 
we  should  prevail  little  or  nothing  at  all.  Our  men  (a  few  only 
excepted  of  the  stronger  sort)  would  use  themselves  no  other- 
wise towards  us,  than  they  do  at  this  day  which  are  seduced  by 
the  sectaries ;  who  would  sooner  worship  the  pope,  than  they 
would  obey  our  admonitions,  or  approve  our  doctrine.  No  man 
shall  persuade  them  that  they,  rejecting  Christ,  do  return  again 
to  weak  and  beggarly  elements,  and  to  those  which  by  nature 
are  no  gods.  They  can  abide  nothing  less,  than  to  hear  that 
their  teachers,  by  whom  they  are  seduced,  are  overthrowers  of 
the  gospel  of  Christ,  and  troublers  of  men's  conscience.  The 
Lutherans  (say  they)  are  not  the  only  wise ;  they  alone  do  not 
preach  Christ,  they  alone  have  not  the  Holy  Ghost,  the  gift  of 
prophecy,  and  the  true  understanding  of  the  Scriptures;  our 
teachers  are  in  nothing  inferior  unto  them ;  yea,  in  many  things 
they  excel  them,  because  they  follow  the  Spirit,  and  teach 
spiritual  things.  Contrariwise,  they  never  yet  tasted  what  true 
divinity  meant,  but  stick  in  the  letter,  and  therefore,  they  teach 
nothing  but  the  catechism,  faith,  and  charity,  &c.  Wherefore, 
(as  I  am  wont  to  say,)  like  as  to  foil  in  faith  is  an  easy  matter ; 
so  is  it  most  perilous :  to  wit,  even  from  high  heaven  into  the 
deep  pit  of  hell.  It  is  not  such  as  properly  folio weth  the  nature 
of  man,  as  murder,  adultery,  and  such  like ;  but  devilish,  and 
the  proper  work  of  the  devil.  For  they  which  so  fall,  cannot 
be  easily  recovered,  but  most  commonly  they  continue  perverse 
and  obstinate  in  their  error.  Therefore,  the  latter  end  of  those 
men  is  worse  than  the  beginning,  as  our  Saviour  Christ  wit- 
nesseth,  when  he  saith,  "  the  unclean  spirit  being  cast  out  of  his 
house,  when  he  returneth,  he  entereth  in  again,  not  alone,  but 
taketh  unto  him  seven  spirits  worse  than  himself,  and  there 
dwelleth,"  &c.  Mat.  xii.  43.  45. 

Paul  therefore  perceiving,  through  the  revelation  of  the  Holy 
Ghost,  that  it  was  to  be  feared  lest  the  minds  of  the  Galatians, 
whom  of  a  godly  zeal  he  had  called  foolish  and  bewitched,  &c., 
by  this  sharp  chiding  should  rather  be  stirred  up  against  him, 
than  amended,  (especially  since  he  now  knew  that  the  false  apos- 
tle^ were  among  them,  who  would  expound  this  sharp  chiding, 
which  proceeded  from  a  fatherly  affection,  unto  the  worst,  crying 


480  COMMENTARY  ON  ST.   PAUL's  [chap.  IV. 

out,  Now  Paul,  which  some  of  you  so  greatly  praise,  showeth 
what  he  is,  and  with  what  spirit  he  is  led;  who,  when  he  was 
with  you,  would  seem  to  be  unto  you  a  father,  but  liis  letters 
show,  in  his  absence,  that  he  is  a  tyrant,  &.c.)  Therefore  he  is  so 
troubled,  through  a  godly  care  and  fatherly  affection,  that  he  can- 
not well  tell  how  and  what  to  write  to  them ;  for  it  is  a  danger- 
ous thing  for  a  man  to  defend  his  cause  against  those  which  are 
absent,  and  have  now  begun  to  hate  him,  and  are  persuaded  by 
others  that  his  cause  is  not  good.  Therefore,  being  in  great  per- 
plexity, he  saith,  a  little  after,  "  I  am  troubled,  and  at  my  wit's 
end  for  your  cause ;"  that  is,  I  know  not  what  to  do,  or  how  to 
deal  with  you. 

Verse  12.     Be  ye  as  I  am,  for  I  am  as  ye  are. 

These  words  are  to  be  understood,  not  of  doctrine,  but  of 
affections.  Therefore  the  meaning  is  not,  "  Be  ye  as  I  am ;" 
that  is  to  say,  think  of  doctrine  as  I  do  ;  but  bear  such  an  affec- 
tion towards  me,  as  I  do  towards  you.  As  though  he  would 
say.  Perhaps  I  have  too  sharply  chidden  you,  but  pardon  this  my 
sharpness,  and  judge  not  my  heart  by  my  words,  but  my  words 
by  the  affection  of  my  heart.  My  words  seem  rough,  and  my 
chastisement  sharp,  but  my  heart  is  loving  and  fatherly.  There- 
fore, 0  my  Galatians  !  take  this  my  chiding  with  such  a  mind  as 
I  bear  towards  you ;  for  the  matter  required  that  I  should  show 
myself  so  sharp  and  severe  towards  you. 

Even  so  may  we  also  say  of  ourselves.  Our  correction  is 
severe,  and  our  manner  of  writing  sharp  and  vehement ;  but, 
certainly,  there  is  no  bitterness  in  our  heart,  no  envy,  no  desire 
of  revenge  against  our  adversaries;  but  there  is  in  us  a  godly 
carefulness  and  sorrow  of  spirit.  We  do  not  so  hate  the  pope, 
and  other  erroneous  spirits,  that  we  wish  any  evil  unto  them,  or 
desire  their  destruction ;  but  rather  we  desire  that  they  may 
return  again  to  the  right  way,  and  be  saved  together  with  us. 
The  schoolmaster  chastiseth  the  scholar,  not  to  hurt  him,  but  to 
reform  him.  The. rod  is  sharp,  but  correction  is  necessary  for 
the  child,  and  the  heart  of  Him  that  correcteth,  loving  and  friendly. 
So  the  father  chastiseth  his  son,  not  to  destroy  him,  but  to  reform 
and  amend  him.  Stripes  are  sharp  and  grievous  to  the  child,  but 
the  father's  heart  is  loving  and  kind ;  and  unless  he  loved  his 
child,  he  would  not  chastise  him,  but  cast  him  off,  despair  of  his 
welfare,  and  suffer  him  to  perish.  This  correction,  therefore, 
Avhich  he  giveth  to  his  child,  is  a  token  of  fatherly  affection,  and 
is  profitable  for  the  child.  Even  so,  0  my  Galatians !  think  ye 
likewise  of  my  dealing  towards  you :  then  ye  will  not  judge  my 
chiding  to  be  sharp  and  bitter,  but  profitable  for  you.  "  Chas- 
tisement for  the  present  time  seemeth  not  to  be  joyous,  but 
grievous :  but  afterwards  it  bringeth  the  quiet  fruit  of  righteous- 


VER.  12.]  EPISTLE   TO  THE   GALATIANS.  4S1 

ness  unto  them  which  are  exercised  thereby."  Heb.  xii.  11.  Let 
the  same  affection,  therefore,  be  in  you  towards  me,  which  I  have 
towards  you.  I  bear  a  loving  heart  towards  you :  the  same  I 
desire  again  of  you. 

Thus  he  speaketh  them  fair,  and  with  this  fair  speech  he  still 
continneth,  that  he  might  pacify  their  minds  which  were  stirred 
up  against  him  by  his  sharp  chiding.  Notwithstanding  he  re- 
voketh  not  his  severe  words.  Indeed,  he  confesseth  that  they 
were  sharp  and  bitter :  but  necessity  (saith  he)  compelled  me  to 
reprehend  yon  somewhat  sharply  and  severely;  but  that  which 
I  did,  proceeded  of  a  sincere  and  loving  heart  towards  you.  The 
physician  giveth  a  bitter  potion  to  his  patient,  not  to  hurt  him, 
but  to  cure  him.  If,  then,  the  bitterness  of  the  medicine,  which 
is  given  to  the  sick  body,  is  not  to  be  imputed  to  the  physician, 
but  to  the  medicine  and  the  malady,  judge  ye  also  in  like  manner 
of  my  severe  and  sharp  reprehension. 

Verse  12.    Brethren,  I  beseech  you:  ye  have  not  hurt  me  at  all. 

Is  this  to  beseech  the  Galatians,  when  he  calleth  them  be- 
witched, disobedient  to  the  truth,  and  crucifiers  of  Christ?  It 
seemeth  rather  to  be  a  great  rebuke.  But,  contrariwise,  Paul 
saith  that  it  is  no  rebuke,  but  an  earnest  beseeching,  and  indeed 
so  it  is.  And  it  is  as  much  as  if  he  said :  I  confess  that  I  have 
chidden  you  somewhat  bitterly,  but  take  it  in  good  part,  and 
then  shall  ye  find  this  my  chiding  to  be  no  chiding,  but  a  praying 
and  a  beseeching.  If  a  father,  likewise,  do  sharply  correct  his 
son,  it  is  as  much  as  if  he  said,  My  son,  I  pray  thee  to  be  a  good 
child,  &c.  It  seemeth  indeed  to  be  a  correction;  but  if  ye  respect 
the  father's  heart,  it  is  a  gentle  and  earnest  beseeching. 

Verse  12.     Ye  have  not  hurt  me  at  all. 

As  if  he  said,  Why  should  I  be  angry  with  you,  or  of  a  mali- 
cious mind  speak  evil  of  you,  seeing  ye  have  nothing  offended 
me  ?  Why,  then,  sayest  thou  that  we  are  perverted,  that  we 
have  forsaken  thy  doctrine,  that  we  are  foolish,  bewitched,  &c.  ? 
These  things  do  witness  that  we  have  offended  thee.  He  an- 
swereth  :  Ye  have  not  offended  me,  but  yourselves ;  and  there- 
fore I  am  thus  troubled,  not  for  mine  own  cause,  but  for  the  love 
I  bear  unto  you.  Think  not,  therefore,  that  my  chiding  did  pro- 
ceed of  malice,  or  any  evil  affection ;  for  I  take  God  to  witness, 
ye  have  done  me  no  wrong,  but,  contrariwise,  ye  have  bestowed 
great  benefits  upon  me. 

Thus  speaking  them  fair,  he  prepareth  their  minds  to  suffer 
his  fatherly  chastisement  with  a  childlike  affection.  And  this 
is  to  temper  wormwood  or  a  bitter  potion  with  honey  and  sugar, 
to  make  it  sweet  again.  So  parents  speak  their  children  fair 
when  they  have  well  beaten  them,  giving  them  apples,  pears. 
61  2S 


482  COMMENTARY  ON  ST.  PAUL's  [chap.  IV. 

and  other  like  things,  whereby  the  children  know  that  their  pa- 
rents love  them,  and  seek  to  do  them  good,  how  sharp  soever 
their  correction  doth  appear. 

Verse  13,  14.  Jindye  know  how,  through  the  infirmity  of  the 
flesh,  I  preached  the  gospel  unto  you  at  the  first.  Jlnd  the 
trial  of  me  which  ivas  in  my  flesh,  ye  despised  not,  neither 
abhorred,  but  ye  received  me  as  an  angel  of  God,  yea,  as 
Christ  Jesus. 

Now  he  declareth  what  pleasures  he  had  received  of  the  Gala- 
tians.  The  first  benefit,  (saith  he,)  which  I  esteem  as  the  greatest 
of  all,  was  this :  When  I  began  first  to  preach  the  gospel 
amongst  you,  and  that  through  the  infirmity  of  the  flesh  and 
great  temptations,  my  cross  did  nothing  at  all  offend  you ;  but 
ye  showed  yourselves  so  loving,  so  kind,  and  so  friendly  towards 
me,  that  not  only  ye  were  not  offended  with  this  my  infirmity 
of  the  flesh,  with  my  temptations  and  afllictions,  wherewith  I 
was  almost  overwhelmed ;  but  also  ye  loved  me  dearly,  and  re- 
ceived me  as  an  angel  of  God,  yea,  rather  as  Christ  Jesus  him- 
self. This  is,  indeed,  a  great  commendation  of  the  Galatians,  that 
they  received  the  gospel  of  a  man  so  contemptible  and  afliicted 
on  every  side  as  Paul  was.  For  where  he  preached  the  gospel 
amongst  them,  both  the  Jews  and  Gentiles  murmured  and  raged 
against  him.  For  all  the  mighty,  wise,  religious,  and  learned 
men,  hated,  persecuted,  and  blasphemed  Paul.  With  all  this, 
the  Galatians  were  no  whit  offended,  but,  turning  their  eyes 
from  the  beholding  of  this  infirmity,  these  temptations  and  dan- 
gers, they  did  not  only  hear  that  poor,  despised,  wretclied,  and 
afflicted  Paul,  and  acknowledged  themselves  to  be  his  disciples, 
but  also  they  received  and  heard  him  as  an  angel  of  God,  yea, 
as  Jesus  Christ  himself  This  is  a  worthy  commendation,  and  a 
singular  virtue  of  the  Galatians,  and  indeed  such  a  commenda- 
tion as  he  giveth  to  none  of  all  those  to  whom  he  wrote,  besides 
tliese  Galatians. 

Jerome,  and  certain  other  of  the  ancient  fathers,  expound  this 
infirmity  of  the  flesh  in  Paul,  to  be  some  disease  of  the  body,  or 
some  temptation  of  lust.  These  men  lived  when  the  church  was 
outwardly  in  a  peaceable  and  prosperous  state,  without  any  cross 
or  persecution ;  for  then  the  bishops  began  to  increase  in  riches, 
estimation,  and  glory  in  the  world;  and  many  also  exercised 
tyranny  over  the  people  which  were  committed  to  their  charge, 
as  the  ecclesiastical  history  witnesseth.  Few  did  their  duty,  and 
they  that  would  seem  to  do  it,  forsaking  the  doctrine  of  the  gos- 
pel, set  forth  their  own  decrees  to  the  people.  Now,  when  the 
pastors  and  bishops  are  not  excised  in  the  word  of  God,  but  neg- 
lect the  pure  and  sincere  preaching  thereof,  they  must  needs  fall 
into  security  ;  for  they  are  not  exercised  with  temptations,  with 


VER.  13, 14.]  EPISTLE  TO  THE   GALATIANS.  483 

the  cross  and  persecutions,  which  are  wont  always,  undoubtedly, 
to  follow  the  pure  preaching  of  the  word ;  therefore  it  was  im- 
possible that  they  should  understand  Paul.  But  we,  by  the 
grace  of  God,  have  sound  and  sincere  doctrine,  which  also  we 
preach  and  teach  freely,  and  therefore  are  compelled  to  suffer  the 
bitter  hatred,  afflictions,  and  persecutions  of  the  devil  and  the 
world.  And  if  we  were  not  exercised  outwardly  by  tyrants  and 
sectaries  with  force  and  subtilty,  and  inwardly  with  terrors  and 
fiery  darts  of  the  devil,  Paul  should  be  as  obscure  and  unknown 
unto  us,  as  he  was  in  times  past  to  the  whole  world,  and  yet  is 
to  the  Papists,  the  Anabaptists,  and  other  our  adversaries.  There- 
fore, the  gift  of  knowledge,  and  interpretation  of  the  Scriptures, 
and  our  study,  together  with  our  inward  and  outward  tempta- 
tions, open  unto  us  the  meaning  of  Paul,  and  the  sense  of  the 
Holy  Scriptures. 

Paul,  therefore,  calleth  the  infirmity  of  the  flesh,  no  disease  of 
the  body,  or  temptation  of  lust,  but  his  suffering  and  affliction, 
which  he  sustained  in  his  body ;  which  he  setteth  against  the 
virtue  and  power  of  the  Spirit.  But,  lest  we  should  seem  to 
wrest  and  pervert  Paul's  words,  let  us  hear  himself  speaking  in 
2  Cor.  xii. :  "Very  gladly  will  I  rejoice  rather  in  mine  infirmi- 
ties, that  the  power  of  Christ  may  dwell  in  me.  Therefore,  I 
take  pleasure  in  infirmities,  in  reproaches,  in  necessities,  in  per- 
secutions, in  anguish,  for  Christ's  sake :  For  when  I  am  weak, 
then  am  I  strong."  And  in  the  eleventh  chapter :  "  In  labours 
more  abundant,  in  stripes  above  measure,  in  prisons  more  plen- 
teous, in  death  oft.  Of  the  Jews  five  times  received  I  forty 
stripes  save  one ;  I  was  thrice  beaten  with  rods ;  I  was  once 
stoned;  I  suffered  thrice  shipwreck,"  &c.  These  afflictions, 
which  he  suffered  in  his  body,  he  calleth  the  infirmity  of  the 
flesh,  and  not  any  corporeal  disease.  As  though  he  would  say, 
When  I  preached  the  gospel  amongst  you,  I  was  oppressed  with 
sundry  temptations  and  afflictions ;  I  was  always  in  danger,  both 
of  the  Jews,  of  the  Gentiles,  and  also  of  false  brethren.  I  suf- 
fered hunger,  and  wanted  all  things.  I  was  the  very  filth  and 
offscouring  of  the  world.  He  maketh  mention  of  this  his  in- 
firmity in  many  places,  as  in  1  Cor.  iv.  12 ;  2  Cor.  iv.  9,  11,  12, 
and  in  many  other. 

We  see  then  that  Paul  calleth  afflictions  the  infirmities  of  the 
flesh,  which  he  suff'ered  in  the  flesh,  like  as  the  other  apostles, 
the  prophets,  and  all  godly  men  did  :  notwithstanding  he  was 
mighty  in  spirit.  For  the  power  of  Christ  was  in  him,  which 
always  reigned  and  triumphed  through  him.  Which  thing  he 
testifieth  in  2  Cor.  xii.  in  these  words:  "For  when  I  am  weak, 
then  am  I  strong."  Also,  "  I  will  gladly  rejoice  in  my  infirmi- 
ties, that  the  power  of  Christ  may  dwell  in  me."  And  in  the 
second  chapter,  "  Thanks  be  to  God,  who  always  maketh  us  tc 


484  COMMENTARY  ON  ST.  PAUL's  fcHAP.  iv. 

triumph  in  Christ."  As  though  he  would  say,  Indeed  the  devil, 
the  Jews,  and  the  Gentiles  rage  cruelly  against  us  :  notwith- 
standing we  continue  constant  and  invincible  against  all  their 
assaults,  and  will  they,  nil  they,  our  doctrine  prevaileth  and 
triumpheth.  This  was  the  strength  and  power  of  spirit  in 
Paul,  against  which  he  setteth  here  the  infirmity  and  bondage 
of  the  flesh. 

Now,  this  infirmity  of  the  flesh  in  the  godly  doth  wonderfully 
offend  reason.  Therefore,  Paul  so  highly  commendeth  the 
Galatians,  because  they  were  upt  off'ended  with  this  great  in- 
firmity, and  with  this  vile  and  contemptible  form  of  the  cross 
which  they  saw  in  him  :  but  received  him  as  an  angel,  yea,  as 
Christ  Jesus.  And  Christ  himself  also  armeth  the  faithful  against 
this  base  and  contemptible  form  of  the  cross  in  which  he  appeared, 
Avhen  he  saith,  "  Blessed  is  he  that  is  not  offended  in  me."  Matt, 
xi.  6.  And  surely  it  is  a  great  matter  that  they  which  believe  in 
him,  do  acknowledge  him  to  be  Lord  of  all,  and  Saviour  of  the 
world  ;  whom  notwithstanding  they  hear  to  have  been  the  most 
miserable  of  all  others,  the  least  of  men,  yea,  a  very  scorn  of 
men,  and  a  contempt  of  the  world.  Ps.  xxii.  7.  Briefly,  despised 
and  hated  of  all  men,  and  condemned  to  the  death  of  the  cross, 
and  even  of  his  own  people,  and  especially  of  those  that  were 
esteemed  the  best,  the  wisest,  and  holiest  of  all  other.  This  is  a 
great  matter,  I  say,  not  to  be  moved  with  these  great  offences, 
and  to  be  able,  not  only  to  contemn  them,  but  also  to  esteem  this 
poor  Christ,  so  spitefully  scorned,  spit  upon,  whipped,  and  cruci- 
fied, more  than  the  riches  of  all  the  richest,  the  strength  of  all  the 
strongest,  the  wisdom  of  all  the  wisest,  the  holiness  of  all  the 
holiest  men,  with  all  the  crowns  and  sceptres  of  all  the  kings 
and  princes  of  the  whole  world.  They  therefore  are  worthily 
called  blessed  of  Christ,  which  are  not  offended  in  him. 

Now  Paul  had  not  only  outward  temptations,  (whereof  I  have 
spoken  already,)  but  also  inward  and  spiritual  temptations,  as 
Christ  had  in  the  garden :  such  as  that  was  whereof  he  com- 
plaineth  in  2  Cor.  xii.  "  That  he  felt  the  prick  or  sting  of  the 
flesh,  and  the  angel  of  Satan  which  buffeted  him."  This  I  say 
by  the  way,  because  the  Papists  expound  this  to  be  a  motion  of 
fleshly  lust ;  but  it  was  a  spiritual  temptation.  And  herein  is  no 
repugnance,  that  he  addeth  this  word  flesh,  saying,  "A  prick 
was  given  me  in  the  flesh."  Yea,  he  calleth  it  of  purpose  a  prick 
(or  thorn)  in  the  flesh.  For  the  Galatians,  and  others  which 
were  conversant  with  Paul,  had  seen  him  oftentimes  in  great 
heaviness,  anguish,  and  terror.  Wherefore  the  apostles  had  not 
only  bodily,  but  also  spiritual  temptations;  which  also  he  confess- 
eth  in  2  Cor.  vii.  with  these  words :  "  Fightings  without,  and 
terrors  within."  And  Luke  saith,  in  the  last  of  the  Acts,  that 
Paul,  when  he  had  long  striven  in  the  tempests  of  the  sea,  even 


VER.  13, 14.]  EPISTLE  TO  THE   GALATIANS.  485 

unto  the  heaviness  of  his  spirit,  was  again  refreshed,  and  waxed 
hold,  Avhen  he  saw  the  brethren  that  came  from  Rome  to  meet 
him  at  the  market  of  Appius  and  Three  Taverns.  Also,  in 
Phil.  ii.  he  confesseth,  that  God  had  mercy  upon  him,  in  that  ho 
restored  Epaphroditus,  so  weak  and  near  to  death,  unto  health 
again,  lest  he  should  have  sorrow  upon  sorrow.  Therefore, 
besides  outward  temptations,  the  apostles  also  suffered  great 
anguish,  heaviness,  and  terrors. 

But  why  saith  Paul  that  he  was  not  despised  of  the  Galatians? 
It  seemeth  that  they  despised  him,  when  they  fell  away  from  his 
gospel.  Paul  expoundeth  himself.  When  I  first  preached  to 
you  the  gospel,  (saith  he,)  ye  did  not  as  other  people  have 
done,  who  being  greatly  offended  through  this  my  infirmity  and 
temptation  of  the  flesh,  have  despised  and  rejected  me.  For 
man's  reason  is  soon  offended  with  this  vile  and  contemptible 
form  of  the  cross,  and  judgeth  those  to  be  stark  mad,  which, 
being  so  afflicted,  will  go  about  to  comfort,  to  help,  and  to  suc- 
cour others.  Also,  those  that  boast  of  their  great  riches,  that 
is  to  say,  of  righteousness,  strength,  victory  over  sin,  death,  and 
all  evils;  of  joy,  salvation,  and  everlasting  life,  and  yet,  notwith- 
standing, are  needy,  weak,  heavy-hearted,  and  despised,  evil- 
entreated,  and  slain,  as  very  noisome  poisons  both  of  common- 
weals and  of  rehgion  ;  and  they  which  kill  them,  think  they  do 
high  service  unto  God.  John  xvi.  2.  Therefore  when  they 
promise  unto  others  eternal  treasures,  and  they  themselves  perish 
so  wretchedly  before  the  world,  they  are  laughed  to  scorn,  and 
compelled  to  hear,  "Physician,  cure  thyself."  Luke  iv.  23.  And 
hereof  come  these  complaints  which  are  everywhere  in  the 
Psalms:  "I  am  a  worm,  and  no  man,"  &c.  Again,  " Depart 
not  from  me,  for  tribulation  is  at  hand,  and  there  is  none  to  help." 
Ps.  xxii.  6,  11. 

This  is,  therefore,  a  great  commendation  of  the  Galatians, 
that  they  were  not  offended  with  this  infirmity  and  temptation 
of  Paul,  but  received  him  as  an  angel  of  God,  yea,  as  Jesus 
Christ.  It  is,  indeed,  a  great  virtue,  and  worthy  of  great  praise, 
to  hear  the  apostles ;  but  it  is  a  greater,  and  a  true  Christian 
virtue,  to  give  ear  unto  one  so  miserable,  weak,  and  contempt- 
ible, as  Paul  was  among  the  Galatians,  (as  here  he  witnesseth 
of  himself,)  and  to  receive  him  as  an  angel  from  heaven,  and  to 
give  him  such  honour  as  if  he  had  been  Christ  Jesus  himself; 
and  not  to  be  offended  with  his  afflictions,  being  so  great  and  so 
many.  Wherefore,  by  these  words,  he  highly  commendeth  the 
virtue  of  the  Galatians,  which  he  saith  he  will  keep  in  perpetual 
remembrance;  and  so  greatly  esteemeth  the  same,  that  he  desireth 
it  may  be  known  unto  all  men.  Notwithstanding,  in  setting  forth 
so  highly  their  benefits  and  praises,  he  showeth  covertly  how 
entirely  they  loved  him  before  the  coming  of  the  false  apostles 

2s2 


486  COMMENTARY  ON  ST.  PAUL's  [chAP.  IV.  ^ 

and  therewithal  he  moveth  them  to  continue  as  they  began,  and 
to  embrace  him  with  no  less  love  and  reverence  than  they  did 
before.  And  hereby  it  may  also  appear,  that  the  false  apostles 
had  greater  authority  among  the  Galatians  than  Paul  himself 
had ;  for  the  Galatians,  being  moved  with  their  authority,  pre- 
ferred them  far  above  Paul,  whom  before  they  so  dearly  loved, 
and  received  as  an  angel  of  God,  &c. 

Verse  15.     What  was  then  your  felicity  ? 

As  if  he  would  say :  How  happy  were  ye  counted  ?  How- 
much  were  ye  then  praised  and  commended  ?  The  like  manner 
of  speech  we  have  in  the  song  of  the  Virgin  Mary — "  All  gene- 
rations shall  call  me  blessed."  Luke  i.  48.  And  these  words, 
"  What  was  then  your  felicity  ?"  contain  in  them  a  certain 
vehemency.  As  if  he  should  say.  Ye  were  not  only  blessed, 
but  in  all  things  most  blessed  and  highly  commended.  Thus  he 
goeth  about  to  qualify  and  mitigate  his  bitter  potion,  that  is  to 
say,  his  sharp  chiding ;  fearing  lest  the  Galatians  should  be 
offended  therewith,  especially  seeing  he  knew  that  the  false 
apostles  would  slander  him,  and  most  spitefully  interpret  his 
words ;  for  this  is  the  quality  and  nature  of  these  vipers,  that 
they  will  slander,  and  maliciously  pervert  those  words  which 
proceed  from  a  simple  and  sincere  heart,  and  wrest  them  clean 
contrary  to  the  true  sense  and  meaning  thereof.  They  are  mar- 
vellous cunning  workmen  in  this  matter,  far  passing  all  the  wit 
and  eloquence  of  all  the  rhetoricians  in  the  world.  For  they 
are  led  with  a  wicked  spirit,  which  so  bewitcheth  them,  that 
they,  being  inflamed  with  a  devilish  rage  against  the  faithful, 
can  no  otherwise  do,  but  maliciously  interpret,  and  wickedly 
pervert  their  words  and  writings.  Therefore,  they  are  like  unto 
the  spider,  that  sucketh  venom  out  of  sweet  and  pleasant  flowers; 
and  this  proceedeth  not  of  the  flowers,  but  of  their  own  venem- 
ous  nature,  which  turneth  that  into  poison  that  of  itself  is  good 
and  wholesome.  Paul,  therefore,  by  these  mild  and  sweet  words, 
goeth  about  to  prevent  the  false  apostles,  to  the  end  they  should 
have  no  occasion  to  slander  and  pervert  his  words  after  this 
manner:  Paul  handleth  you  very  ungently ;  he  calleth  you  foolish, 
oewitched,  and  disobedient  to  the  truth,  which  is  a  sure  token 
:hat  he  seeketh  not  your  salvation,  but  accounteth  you  as  damned 
and  rejected  of  Christ. 

Verse  15.  For  I  bear  you  record,  that,  if  it  had  been  possible^ 
ye  ivoiild  have  plucked  out  your  own  eyes,  and  have  given 
them  to  me. 

He  praiseth  the  Galatians  above  measure.  Ye  did  not  only 
entreat  me  (saith  he)  most  courteously,  and  with  all  reverence, 
receiving  me  as  an  angel  of  God,  &c.,  but  also,  if  necessity  had 


,  VER.  16.]  EPISTLE  TO  THE   GALATIANS.  481 

required,  ye  would  have  plucked  out  your  own  eyes,  and  given 
them  to  me;  yea,  you  would  have  bestowed  your  lives  for  me 
And,  indeed,  the  Galatians  bestowed  their  lives  for  him  :  for  in 
that  they  received  and  maintained  Paul,  (whom  the  world 
accounted  most  execrable  and  accursed,)  they  turned  upon 
their  own  heads,  as  receivers  and  maintainers  of  Paul,  the  cruel 
hatred  and  indignation  of  all  the  Jews  and  Gentiles. 

So  also  at  this  day  the  name  of  Luther  is  most  odious  to  the 
world.  He  that  praiseth  me,  sinneth  worse  than  any  idolater, 
blasphemer,  perjurer,  whoremonger,  adulterer,  murderer,  or 
thief.  It  must  needs  be,  therefore,  that  the  Galatians  were 
well-established  in  the  doctrine  and  faith  of  Christ,  seeing  that 
they  with  so  great  danger  of  their  lives  received  and  main- 
tained Paul,  which  was  hated  throughout  all  the  world ;  for  else 
they  would  never  have  sustained  that  cruel  hatred  of  the  whole 
world. 

Verse  1 6.     Am  I,  therefore,  become  your  enemy,  because  I  tell 
you  the  truth. 

Here  he  showeth  the  reason  why  he  speaketh  the  Galatians  so 
fair;  for  he  suspecteth  that  they  take  him  for  their  enemy,  because 
he  had  reproved  them  so  sharply.  I  pray  you  (saith  he)  set  apart 
these  rebukes,  and  separate  them  from  doctrine,  and  ye  shall  find 
that  my  purpose  was  not  to  rebuke  you,  but  to  teach  you  the 
truth.  Indeed,  I  confess  that  my  epistle  is  sharp  and  severe ; 
but  by  this  severity  I  go  about  to  call  you  back  again  to  the  truth 
of  the  gospel,  from  the  which  ye  are  fallen,  and  to  keep  you  in 
the  same ;  therefore,  apply  this  sharpness  and  this  bitter  potion, 
not  to  your  persons,  but  to  your  disease ;  and  judge  me  not  to 
be  your  enemy  in  rebuking  you  so  sharply,  but  rather  think  that 
I  am  your  father :  for  unless  I  loved  you  dearly,  as  my  children, 
and  knew  also  that  I  am  beloved  of  you,  I  would  not  have  re- 
proved you  so  sharply. 

It  is  the  part  of  a  friend,  freely  to  admonish  his  friend,  if  he 
do  amiss;  and  when  he  is  so  admonished,  if  he  be  wise,  he  is 
not  angry  with  the  other,  which  hath  so  friendly  admonished 
him  and  told  him  the  truth,  but  giveth  him  thanks.  It  is  com- 
monly seen  in  the  world  that  truth  bringeth  hatred,  and  that  he 
is  accounted  an  enemy  which  ?^peaketh  the  truth.  But  amongst 
friends  it  is  not  so,  much  less  amongst  Christians.  Seeing,  there- 
fore, I  have  reprehended  you  of  mere  love,  to  the  end  ye  might 
abide  in  the  truth,  ye  ought  not  to  be  offended  with  me,  nor  lose 
the  truth,  or  think  me  your  enemy  because  of  my  friendly  and 
fatherly  reprehension.  All  these  things  are  spoken  of  Paul,  to 
confirm  that  which  he  said  before :  "  Be  ye  as  I  am ;  ye  have 
not  hurt  me,"  &c. 


488  COMMENTARY  ON    ST.   PAUL's  [chAP.  iv.. 

Verse  17.     They  are  jealous  over  you  amiss. 

He  reproveth  here  the  flattery  of  the  false  apostles  ;  for  Satan 
IS  wont,  by  his  ministers,  through  wonderful  subtilty  and  crafty 
sleights  to  beguile  the  simple :  as  Paul  saith,  "  With  fair  speech 
and  flattery  they  deceive  the  hearts  of  the  simple."  Rom.  xvi. 
For,  first  of  all,  they  make  great  protestations  that  they  seek 
nothing  else  but  the  advancement  of  God's  glory;  and  moreover, 
that  they  are  moved  by  the  Spirit,  (because  the  miserable  people 
are  neglected,  or  else  because  the  truth  is  not  purely  taught  of 
others,)  to  teach  the  infallible  truth,  that  by  this  means  the  elect 
may  be  delivered  from  error,  and  may  come  to  the  true  light  and 
knowledge  of  the  truth.  Moreover,  they  promise  undoubted  sal- 
vation to  those  that  receive  their  doctrine.  If  vigilant  and  faith- 
ful pastors  do  not  withstand  these  ravening  wolves,  they  will  do 
great  harm  to  the  church,  under  this  pretence  of  godliness,  and 
under  this  sheep's  clothing.  For  the  Galatians  might  say,  Why 
dost  thou  inveigh  so  bitterly  against  our  teachers,  for  that  they 
be  jealous  over  us?  for  that  which  they  do,  they  do  of  zeal  and 
mere  love ;  this  ought  not  to  offend  thee,  &c.  Indeed  (saith  he) 
they  are  jealous  over  you,  but  their  jealousy  is  not  good. 

Here  note,  that  zeal  or  jealousy  properly  signifieth  angry  love, 
or,  as  ye  would  say,  a  godly  envy.  Elijah  saith :  "  I  have  been 
very  jealous  for  the  Lord  of  Hosts."  2  Kings  xix.  10.  After 
this  manner  the  husband  is  jealous  towards  his  wife,  the  father 
towards  his  son,  the  brother  towards  his  brother,  that  is  to  say, 
they  love  them  entirely;  yet  so,  that  they  hate  their  vices,  and 
go  about  to  mend  them.  Such  a  zeal  the  false  apostles  pre- 
tended to  bear  towards  the  Galatians.  Paul,  indeed,  confesseth 
that  they  were  very  zealous  towards  the  Galatians,  but  their  zeal 
(saith  he)  was  not  good.  Now,  by  this  colour  and  subtle  pre- 
tence the  simple  are  deceived,  when  these  seducers  do  make  them 
to  believe  that  they  bear  a  great  zeal  and  afl'ection  towards  them, 
and  that  they  are  very  careful  for  them;  Paul  therefore  warneth 
us  here  to  put  a  difference  between  a  good  zeal  and  an  evil  zeal. 
Indeed,  a  good  zeal  is  to  be  commended,  but  not  an  evil  zeal. 
I  am  as  zealous  over  you  (saith  Paul)  as  they:  now  judge  ye 
which  of  our  zeals  is  better,  mine  or  theirs ;  which  is  good  and 
godly;  which  is  evil  and  carnal:  therefore  let  not  their  zeal  so 
easily  seduce  you.     For, 

Verse  17.     They  would  exclude  us,  thai  you  should  altogether 

love  them. 

As  if  he  said :  True  it  is,  that  they  are  very  zealous  towards 
you,  but  by  this  means  they  seek  that  ye  again  should  be  zealous 
towards  them,  and  reject  me.  If  their  zeal  were  sincere  and 
godly,  then  surely  they  would  be  content  that  I  should  be  be- 


.VER.  17.]  EPISTLE   TO  THE   GALATIANS.  489 

loved  of  you,  as  well  as  they.  But  they  hate  our  doctrine,  and 
therefore  their  desire  is,  that  it  may  be  utterly  abolished,  and 
their  own  preached  amongst  you.  Now,  to  the  end  they  might 
bring  this  to  pass,  they  go  about  by  this  jealousy  to  pluck  your 
hearts  from  me,  and  to  make  me  odious  unto  you;  that  when  ye 
have  received  an  hatred  against  me  and  my  doctrine,  and  turned 
your  affection  and  zeal  towards  them,  ye  should  love  them  only, 
and  receive  no  other  doctrine  but  theirs.  Thus  he  bringeth  the 
false  apostles  into  suspicion  among  the  Galatians,  showing  that 
by  this  goodly  pretence  they  go  about  to  deceive  them.  So  our 
Saviour  Christ  also  warneth  us,  saying,  "Take  heed  of  false  pro- 
phets, which  come  to  you  in  sheep's  clothing."    Matt.  vii.  15. 

Paul  suffered  the  same  temptation  which  we  suffer  at  this  day. 
He  was  marvellously  troubled  with  this  enormity,  that  after  the 
preaching  of  his  doctrine,  which  was  divine  and  holy,  he  saw  so 
many  sects,  commotions,  dissipations  of  commonweals,  changes 
of  kingdoms,  and  other  like  things,  to  ensue,  which  were  the 
cause  of  infinite  evils  and  offences.  He  was  accused  by  the  Jews 
to  be  a  pernicious  fellow,  a  mover  of  sedition  in  his  whole  nation, 
and  to  be  an  author  of  the  sect  of  the  Nazarites.  Acts  xxiv.  5. 
As  if  they  had  said :  This  is  a  seditious  and  a  blasphemous  fel- 
low ;  for  he  preacheth  such  things  whereby  he  not  only  over 
throweth  the  Jewish  commonwealth,  excellently  well  ordered 
and  established  by  the  laws  of  God,  but  also  abolisheth  even  the 
ten  commandments,  the  religion  and  service  of  God,  and  our 
priesthood,  and  publisheth  throughout  the  world  the  gospel,  (as 
he  calleth  it;)  whereof  are  sprung  infinite  evils,  seditions,  of- 
fences, and  sects.  He  was  compelled  to  hear  of  the  Gentiles 
also,  which  cried  out  against  him  in  Philippi,  that  he  was  a 
troubler  of  the  city,  and  preached  ordinances  which  were  not 
lawful  for  them  to  receive.    Acts  xvi. 

Such  troubles  of  commonweals,  and  other  calamities,  as  famine, 
was,  dissensions,  and  sects,  the  Jews  and  Gentiles  imputed  to  the 
doctrine  of  Paul,  and  of  the  other  apostles ;  and  therefore  they 
persecuted  them  as  common  plagues,  and  enemies  of  the  public 
peace  and  of  religion.  The  apostles,  notwithstanding  all  this, 
did  not  cease  to  do  their  office,  but  most  constantly  preached 
and  confessed  Christ;  for  they  knew  that  they  should  rather 
obey  God  than  men,  (Acts  v.  29,)  and  that  it  was  better  that  the 
whole  world  should  be  troubled  and  in  an  uproar,  than  that 
Christ  should  not  be  preached,  or  that  one  soul  should  be  neg- 
lected and  perish. 

In  the  mean  time  it  was  (no  doubt)  a  heavy  cross  to  the  apos- 
tles to  see  these  offences ;  for  they  were  not  made  of  iron.  It 
was  a  wonderful  grief  unto  them,  that  that  people,  for  whose 
sakes  Paul  wished  to  be  separate  from  Christ,  should  perish  with 
all  their  ornaments.  Rom.  ix.  They  saw  that  great  tumults  and 
62 


490  COMMENTARY   ON   ST.  PAUL's  [CHAP.  IV 

changes  of  kingdoms  should  follow  their  doctrine ;  and  (which 
was  more  bitter  unto  them  than  death  itself,  but  especially  unto 
Paul,)  they  saw  that,  even  amongst  them,  there  sprang  up  many 
sects.  It  was  heavy  news  to  Paul,  when  he  heard  that  the  Co- 
rinthians denied  the  resurrection  of  the  dead ;  when  he  heard 
that  the  churches  which  were  planted  by  his  ministry  were 
troubled ;  that  the  gospel  was  overthrown  by  the  false  apostles, 
and  that  all  Asia  was  revolted  from  his  doctrine,  and  certain 
great  personages  besides. 

But  he  knew  that  his  doctrine  was  not  the  cause  of  these 
offences  and  sects,  and  therefore  he  was  not  discouraged ;  he 
forsook  not  his  vocation,  but  went  forward,  knowing  that  the 
gospel  which  he  preached,  was  the  power  of  God  to  salvation 
to  all  that  believe,  howsoever  it  seemed  to  the  Jews  and  Gentiles 
to  be  a  foolish  and  offensive  doctrine,  Rom.  i.  16.  He  knew 
that  they  are  blessed  which  are  not  offended  by  this  word  of  the 
cross,  whether  they  be  teachers  or  hearers,  as  Christ  himself 
saith  :  "Blessed  is  he  which  is  not  offended  in  me."  Contrariwise, 
he  knew  that  they  were  condemned,  which  judged  this  doctrine 
to  be  foolish  and  heretical.  Therefore  he  saith,  as  Christ  did  of 
the  Jews  and  Gentiles  which  were  offended  with  his  doctrine: 
"Let  them  alone,  they  are  blind,  and  leaders  of  the  blind." 
Matt.  XV.  14. 

We  also  are  constrained  at  this  day  to  hear  the  same  spoken 
of  us,  which  was  said  of  Paul  and  the  other  apostles ;  to  wit, 
that  the  doctrine  of  the  gospel,  which  we  profess,  is  the  cause 
of  many  and  great  enormities,  as  of  seditions,  wars,  sects,  and 
innumerable  offences.  Yea,  they  impute  unto  us  all  the  troubles 
which  are  at  this  day.  Surely,  we  teach  no  heresies  or  wicked 
doctrine,  but  we  preach  the  glad  tidings  concerning  Christ,  that 
he  is  our  high-priest  and  our  redeemer.  Moreover,  our  adver-r 
saries  are  constrained  (if  they  will  confess  the  truth)  to  grant  us 
this,  that  we  have  given  no  occasion  through  our  doctrine,  of 
seditions,  wars,  or  tumults;  but  always  have  taught  that  honour 
and  reverence  must  be  given  to  the  magistrates,  because  God 
hath  so  commanded.  Neither  are  we  the  authors  of  offences . 
but  in  that  the  wicked  are  offended,  the  fault  is  in  themselves, 
and  not  in  us,  God  hath  commanded  us  to  preach  the  doctrine 
of  the  gospel,  without  any  respect  of  offence.  But  because  this 
doctrine  condemneth  the  wicked  doctrine  and  idolatry  of  our 
adversaries,  they,  being  provoked  thereby,  raise  offences  of  them- 
selves, which  the  schoolmen  called  offences  taken,  which,  they 
said,  ought  not  to  be  avoided,  nor  can  be  avoided. 

Christ  taught  the  gospel,  having  no  regard  to  the  offence  of 
ihe  Jews.  "Suffer  them,"  (saith  he,)  "they  are  blind,  and  leaders 
of  the  blind."  Matt.  xv.  14.  The  more  the  priests  forbade  the 
apostles  to  preach  in  the  name  of  Christ,  the  more  the  apostles 


VER.  17.]  EPISTLE   TO  THE   GALATIANS.  491 

gave  witness  that  the  same  Jesus,  whom  they  had  crucified,  is 
both  Lord  and  Christ,  and  whosoever  should  call  upon  him  should 
be  saved,  and  that  there  is  no  other  name  given  unto  men  under 
heaven,  whereby  they  must  be  saved,  &c.  Acts  ii.  21,  36;  iv.  12. 
Even  so  we  preach  Christ  at  this  day,  not  regarding  the  clamours 
of  the  wicked  Papists  and  all  our  adversaries,  which  cry  out 
that  our  doctrine  is  seditious  and  full  of  blasphemy,  that  it 
troubleth  commonweals,  overthroweth  religion,  and  teacheth 
heresies,  and  briefly,  that  it  is  the  cause  of  all  evils.  When 
Christ  and  his  apostles  preached,  the  same  was  said  likewise  of 
them.  Not  long  after,  the  Romans  came,  and,  according  to  their 
own  prophecy,  destroyed  both  the  place  and  the  nation.  Where- 
fore let  the  enemies  of  the  gospel  at  this  day,  take  heed  that  they 
be  not  overwhelmned  with  these  evils,  which  they  prophesy 
unto  themselves. 

These  they  make  grievous  and  heinous  offences,  that  monks 
and  priests  do  marry  wives,  that  we  eat  flesh  upon  the  Fridays, 
and  such-like.  But  this  is  no  offence  to  them  at  all,  that  by  their 
wicked  doctrine  they  seduce  and  daily  destroy  innumerable  souls; 
that  by  their  evil  example  they  offend  the  weak ;  that  they  blas- 
pheme and  condemn  the  glorious  gospel  of  the  mighty  God ; 
and  that  they  persecute  and  kill  those  that  love  the  sincerity  of 
doctrine  and  the  word  of  life :  this  (I  say)  is  to  them  no  off'ence, 
but  an  obedience,  a  service,  and  an  acceptable  sacrifice  unto  God. 
Let  us  suffer  them,  therefore :  "  For  they  are  blind,  and  leaders 
of  the  blind."  Matt.  xv.  14.  "  He  that  hurteth,  let  him  hurt 
still;  and  he  that  is  filthy,  let  him  be  more  filthy."  Apoc.  xxii. 
But  we,  because  we  believe,  will  speak  and  set  forth  the  won- 
derful works  of  the  Lord,  so  long  as  we  have  breath,  and  will 
endure  the  persecutions  of  our  adversaries  until  the  time  that 
Christ,  our  high  bishop  and  king,  shall  come  from  heaven,  who, 
we  hope,  will  come  shortly,  as  a  just  judge,  to  take  vengeance 
of  all  those  that  obey  not  his  gospel.     So  be  it. 

With  these  offences  which  the  wicked  allege,  the  godly  are 
nothing  moved ;  for  they  know  that  the  devil  hateth  nothing 
more  than  the  pure  doctrine  of  the  gospel,  and  therefore  he 
goeth  about  to  deface  it  with  innumerable  offences,  that  by  this 
means  he  might  root  it  out  of  men's  hearts  forever.  Before, 
when  nothing  else  was  taught  in  the  church  but  man's  tradi- 
tions, the  devil  did  not  so  rage.  For  whilst  the  strong  man  kept 
the  house,  all  that  he  possessed  was  in  peace ;  but  now,  when  a 
stronger  cometh,  which  vanquisheth  and  bindeth  that  strong  one 
and  spoileth  his  house,  then  he  beginneth  to  rage  indeed.  Luke 
xi.  21,  22.  And  this  is  an  infallible  token,  that  the  doctrine 
which  we  profess  is  of  God ;  for  else,  (as  it  is  said  in  the  fortieth 
of  Job,)  that  "Behemoth  would  lie  hid  under  the  trees,  in. 
the  covert  of  the  reed  and  fens."     But  now  that  he  rangeth 


492  COMMENTARY  ON  ST.   PAUL's  [chAP.  IV. 

about  like  a  roaring  lion,  and  stirreth  np  such  hurly-burlies,  it  is 
a  manifest  token  that  he  feeleth  the  power  of  our  preaching. 
1  Pet.  V.  S. 

When  Paul  saith, "  They  are  jealous  over  you,  but  amiss," 
he  showeth,  by  the  way,  who  are  the  authors  of  sects;  to  wit, 
those  jealous  spirits  which  m  all  times  overthrow  the  true  doc- 
trine, and  trouble  the  public  peace.  For  these  being  stirred  np 
with  a  perverse  zeal,  imagine  that  they  have  a  certain  singular 
holiness,  modesty,  patience,  and  doctrine  above  others,  and  there- 
fore they  think  that  they  are  able  to  provide  for  the  salvation  of 
all  men ;  that  they  can  teach  more  profound  and  profitable  things, 
ordain  better  service  and  ceremonies  than  all  other  teachers  be- 
sides, whom  they  despise  as  nothing  in  comparison  of  themselves, 
and  abase  their  authority,  and  corrupt  those  things  which  they 
have  purely  taught.  The  false  apostles  had  such  a  wicked  and 
perverse  zeal,  stirring  up  sects,  not  only  in  Galatia,  but  also  in 
all  the  places  wheresoever  Paul  ai)d  the  other  apostles  had 
preached ;  after  the  which  sects  followed  innumerable  offences 
and  marvellous  troubles.  "  For  the  devil"  (as  Christ  saith)  "is 
a  liar  and  a  murderer,"  (John  viii.  44,)  and  therefore  he  is  wont, 
not  only  to  trouble  men's  consciences  by  false  doctrine,  but  also  to 
stir  up  tumults,  seditions,  wars,  and  all  mischief. 

There  are  very  many  at  this  day  which  are  possessed  with 
this  kind  of  jealousy ;  which  pretend  great  religion,  modesty, 
doctrine,  and  patience,  and  yet,  in  very  deed,  they  are  ravening 
wolves,  who  with  their  hypocrisy  seek  nothing  else  but  to  dis- 
credit us,  that  the  people  might  esteem,  love,  and  reverence  them 
only,  and  receive  no  other  doctrine  but  theirs.  Now,  because 
these  men  have  a  great  opinion  of  themselves  and  despise  others, 
it  cannot  be,  but  that  there  must  needs  follow  horrible  dissen- 
sions, sects,  divisions,  and  seditions.  But  what  should  we  do ! 
We  cannot  remedy  this  matter ;  as  Paul  could  not  do  it  in  his 
time.  Notwithstanding  he  gained  some,  which  obeyed  his  ad- 
monitions ;  so  I  hope,  also,  that  we  have  called  some  back  from 
the  errors  of  the  sectaries. 

Verse  18.     But  it  is  a  good  thing  to  love  earnestly  always  in 
a  good  thing,  and  not  only  when  I  am  'present  with  you. 

As  if  he  should  say  :  I  commend  you  for  this,  that  ye  loved 
me  so  entirely  when  I  preached  the  gospel  amongst  you  in  the 
mfirmity  of  the  flesh.  Ye  ought  to  bear  the  same  affection 
towards  me  now,  when  I  am  absent,  even  as  if  I  had  never  de- 
parted from  you  ;  for,  although  I  be  absent  in  the  body,  yet  have 
ye  my  doctrine,  which  ye  ought  to  retain  and  maintain,  seeing 
ye  received  the  Holy  Ghost  through  it ;  thinking  with  yourselves 
that  Paul  is  always  present  with  you,  as  long  as  ye  have  his  doc- 
trine.    I  do  not,  therefore,  reprehend  your  zeal,  but  I  praise  it, 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  493 

and  so  far  forth  I  praise  it,  as  it  is  the  zeal  of  God  or  of  the  Spirit, 
and  not  of  the  flesh.  Now,  the  zeal  of  the  Spirit  is  always 
good  ;  for  it  is  an  earnest  affection  and  motion  of  the  heart  to  a 
good  thing,  and  so  is  not  the  zeal  of  the  flesh.  He  coinmendeth, 
therefore,  the  zeal  of  the  Galatians,  that  thereby  he  may  pacify 
their  mitids,  and  that  they  may  patiently  sufl'er  his  correction. 
As  if  he  would  say:  Take  my  correction  in  good  part;  for  it 
proceedeth  of  no  displeasure,  but  of  a  sorrowful  heart  and  care- 
ful for  your  salvation.  This  is  a  lively  example  to  teach  all 
ministers  how  to  be  careful  for  their  sheep,  and  to  assay  every 
way,  that  by  chiding,  fair  speaking,  or  entreating,  they  may 
keep  them  in  sound  doctrine,  and  turn  them  from  subtle  seducers 
and  false  teachers. 

Verse  19.     My  little  children,  of  ivhom  I  travail  in   birth 
again,  until  Christ  deformed  in  you. 

All  his  words  are  weighty,  and  fitly  framed  to  the  purpose, 
that  they  may  move  the  hearts  of  the  Galatians,  and  wiu  their 
favour  again  ;  and  these  are  sweet  and  loving  words,  when  he 
calleth  them  his  children.  When  he  saith,  "  Of  whom  I  travail 
in  birth,"  it  is  an  allegory.  For  the  apostles  are  in  the  stead  of 
parents,  as  schoolmasters  also  are  in  their  place  and  calling.  For 
as  parents  beget  the  bodily  form,  so  they  beget  the  form  of  the 
mind.  Now,  the  form  of  a  Christian  mind  is  faith,  or  the  confi- 
dence of  the  heart,  that  layeth  hold  upon  Christ,  and  cleaveth  to 
him  alone,  and  to  nothing  else.  The  heart  being  furnished  with 
this  confidence,  or  assurance,  to  wit,  that  for  Christ's  sake  we  are 
righteous,  hath  the  true  form  of  Christ.  Now,  this  form  is  given 
by  the  ministry  of  the  word,  as  it  is  said,  1  Cor.  iv. :  "  I  have 
begotten  you  through  the  gospel,"  that  is  to  say,  in  spirit,  that 
ye  might  know  Christ  and  believe  in  him.  Also,  2  Cor.  hi. :  "Ye 
are  the  epistle  of  Christ,  ministered  by  us  and  written,  not  with 
ink,  but  with  the  Spirit  of  the  living  God."  For  the  word 
Cometh  from  the  mouth  of  the  apostle  or  of  the  minister,  and  en- 
tereth  into  the  heart  of  him  that  heareth  it.  There  the  Holy 
Ghost  is  present,  and  imprinteth  the  word  in  the  heart,  so  that  it 
consenteth  unto  it.  Thus  every  godly  teacher  is  a  father,  which 
engendereth  and  formeth  the  true  shape  of  a  Christian  heart,  and 
that  by  the  ministry  of  the  word. 

Moreover  by  these  words,  "  Of  whom  I  travail  in  birth,"  he 
toucheth  the  false  apostles.  As  though  he  would  say  :  I  did  be- 
get you  rightly,  through  the  gospel ;  but  these  corrupters  have 
formed  a  new  shape  in  your  heart,  not  of  Christ,  but  of  Moses  : 
so  that  now  your  affiance  is  not  grounded  any  more  upon  Christ, 
but  upon  the  works  of  the  law.  This  is  not  the  true  form  of 
Christ,  but  is  another  form,  and  altogether  devilish.  And  he 
saith  not :  of  whom  I  travail  in  birth  until  my  form  be  fashioned 

2  T 


494  COMMENTARY  ON  ST.  PAUl's  [chap.  iv. 

in  you,  but  until  Christ  be  formed  in  you  ;  that  is  to  say,  I  travail 
that  ye  may  receive  again  the  form  and  similitude  of  Christ,  and 
not  of  Paul.  In  which  words  he  again  reproveth  the  false  apos- 
tles; for  they  had  abolished  the  form  of  Christ  in  the  hearts  of 
the  believers,  and  had  devised  another  form,  that  is  to  say,  their 
own;  as  he  saith  in  chap.  vi. :  "They  would  have  you  circum- 
cised, that  they  might  rejoice  in  your  flesh." 

Of  tins  form  of  Christ  he  speaketh  also  in  the  third  to  the 
Colossians:  "  Put  ye  on  the  new  man,  which  is  renewed  in  know- 
ledge after  the  image  of  him  that  created  him."  Paul,  therefore, 
goeth  about  to  repair  the  form  of  Christ  in  the  Galatians,  that 
was  disfigured  and  corrupted  by  the  false  apostles ;  which  is, 
that  they  should  think,  speak,  and  will,  as  God  doth,  whose 
thought  and  will  is,  that  we  should  obtain  remission  of  our  sins 
and  everlasting  life,  by  Jesus  Christ  his  only  Son,  whom  he  sent 
into  the  world,  to  the  end  he  might  be  the  propitiation  for  our 
sins,  and  that  we  should  know  that  through  this  his  Son  he  is 
appeased  and  become  our  loving  Father.  They  that  believe 
this,  are  like  unto  God :  that  is  to  say,  all  their  thoughts  are  of 
God,  as  the  affection  of  their  heart  is;  they  have  the  same  form 
in  their  mind  which  is  in  God,  or  in  Christ.  This  is  to  be  re- 
newed in  the  spirit  of  our  mind,  and  to  put  on  the  new  man, 
which,  after  God,  is  created  in  righteousness  and  true  holiness, 
as  Paul  saith.  Eph.  iv. 

He  saith  then,  that  he  travailcth  agahi  of  the  Galatians  in 
birth  ;  and  yet  so,  notwithstanding,  that  the  form  of  the  children 
should  not  be  the  form  of  the  apostle,  so  that  the  children  should 
not  resemble  the  form  of  Paul,  or  of  Cephas,  &c.,  but  of  another 
father,  that  is  to  say  of  Christ.  I  will  fashion  him  (saith  he)  in 
you,  that  the  same  mind  may  be  in  you,  which  was  in  Christ 
himself.  Phil.  ii.  5.  To  be  brief:  "I  travail  of  you:"  that  is  to 
say,  I  labour  carefully  to  call  you  back  to  your  former  faith,  the 
which  ye  have  lost  (being  deceived  by  the  craft  and  subtilty  of 
the  false  apostles)  and  are  returned  to  the  law  and  works. 
Therefore,  I  must  now  again  carefully  travail,  to  bring  you  back 
from  the  law  to  the  faith  of  Christ.  This  he  calleth  to  travail  in 
birth,  &.C. 

Verse  20.     Jlnd  I  would  I  ivere  with  you  now,  that  I  might 
change  my  voice,  8)-c. 

These  are  the  true  cares  of  an  apostle.  It  is  a  common  say- 
ing, that  a  letter  is  a  dead  messenger ;  for  it  can  give  no  more 
than  it  hath.  And  no  epistle  or  letter  is  written  so  exactly, 
wherein  there  is  not  somewhat  lacking.  For  the  circumstances 
are  divers ;  there  is  a  diversity  of  times,  places,  persons,  man 
ners  and  affections ;  all  which  no  epistle  can  express :  therefore, 
it  moveth  the  reader  diversely,  making  him  now  sad,  now  merry 


VER.  20,21.]  EPISTLE   TO   THE   GALATIANS.  495 

as  he  himself  is  disposed.  But  if  any  thing  be  spoken  sharply, 
or  out  of  time,  the  lively  voice  of  a  man  may  expound,  mitigate, 
or  correct  the  same.  Therefore,  the  apostle  wisheth  that  he  were 
with  them,  to  the  end  he  might  temper  and  change  his  voice,  as 
he  should  see  it  needful,  by  the  qualities  of  their  affections.  As 
if  he  should  see  any  of  them  very  much  troubled,  he  might  so 
temper  his  words,  that  they  should  not  be  oppressed  thereby 
with  more  heaviness :  contrariwise,  if  he  should  see  others 
high-minded,  he  might  sharply  reprehend  them,  lest  they  should 
be  too  secure  and  careless,  and  so  at  length  become  contemners 
of  God. 

Wherefore,  he  could  not  devise  how  he,  being  absent,  should 
deal  with  them  by  letters.  As  if  he  should  say :  If  my  epistle 
be  too  sharp,  I  fear  I  shall  more  offend  than  amend  some  of  you. 
Again :  if  it  be  too  gentle,  it  will  not  profit  those  which  are  per- 
verse and  obstinate :  for  dead  letters  and  words  give  no  more 
than  they  have.  Contrariwise,  the  lively  voice  of  a  man,  com- 
pared to  an  epistle,  is  a  queen ;  for  it  can  add  and  diminish,  it 
can  change  itself  into  all  manner  of  affections,  times,  places,  and 
persons.  To  be  brief,  I  would  gladly  convert  you  by  letters,  that 
is  to  say,  call  you  back  from  the  law  to  the  faith  of  Jesus  Christ; 
but  I  fear  that  I  shall  not  do  so  by  my  dead  letters.  But  if  I 
were  with  you,  I  could  change  my  voice ;  I  could  reprove  them 
bitterly  that  are  obstinate,  and  comfort  the  weak  with  sweet  and 
loving  words,  as  occasion  should  require. 

Verse  20.     For  I  am  troubled  for  you. 

That  is  to  say,  I  am  so  troubled  in  my  spirit,  that  I  know  not 
how  by  letters  to  behave  myself  towards  you.  Here  is  a  lively 
description  of  the  true  affection  of  an  apostle;  he  omitteth  nothing; 
he  chideth  the  Galatians,  he  entreateth  them,  he  speaketh  them 
fair,  he  highly  commendeth  their  faith,  labouring  by  all  means 
to  bring  them  back  again  to  the  truth  of  the  gospel,  and  to  de- 
liver them  out  of  the  snares  of  the  false  apostles.  These  are 
vehement  words,  proceeding  from  a  heart  stirred  up  and  inflamed 
with  a  hot  burning  zeal,  and  therefore,  ought  diligently  to  be 
considered. 

Verse  21.      Tell  me,  ye  that  will  he  under  the  law,  do  ye  not 
hear  the  law  7 

Here  would  Paul  have  closed  up  his  epistle:  for  he  desired  not 
to  write  any  more,  but  rather  to  be  present  with  the  Galatians, 
and  to  speak  unto  them  himself  But  he,  being  in  great  per- 
'plexity,  and  very  careful  for  this  matter,  taketh  by  the  way  this 
allegory,  which  then  came  into  his  mind;  for  the  people  are  greatly 
delighted  with  allegories  and  similitudes,  and  therefore  Christ 
himself  oftentimes  useth  them.     For  they  are,  as  it  were,  certain 


496  COMMENTARY  ON   ST.  PAUL's  [chap.  IV. 

pictures  which  set  forth  things  as  if  they  were  painted  before 
the  eyes  of  the  simple,  and  therefore,  they  move  and  persuade 
very  much,  especially  the  simple  and  ignorant.  First,  therefore, 
he  stirreth  up  the  Galatians  with  words  and  writings.  Secondly, 
he  painteth  out  the  matter  itself  before  their  eyes  with  this 
goodly  allegory. 

Now,  Paul  was  a  marvellous  cunning  workman  in  handling 
of  allegories ;  for  he  is  wont  to  apply  them  to  the  doctrine  of 
faith,  to  grace,  and  to  Christ,  and  not  to  the  law  and  works 
thereof,  as  Origen  and  Hierome  do,  who  are  worthily  repre- 
hended for  that  they  turned  the  plain  sentences  of  the  Scrip- 
ture, where  allegories  have  no  place,  into  unfit  and  foolish  alle- 
gories. Therefore,  to  use  allegories  it  is  oftentimes  a  very  dan- 
gerous thing.  For  unless  a  man  have  the  perfect  knowledge 
of  Christian  doctrine,  he  cannot  use  allegories  rightly  and  as  he 
should  do. 

But  why  doth  Paul  call  the  book  of  Genesis,  out  of  the  wliich 
he  allegeth  the  history  of  Ishmael  and  of  Isaac,  the  law,  seeing 
that  book  containeth  nothing  at  all  concerning  the  law ;  and 
especially  that  place,  which  he  allegeth,  speaketh  not  of  any  law, 
but  only  containeth  a  plain  history  of  Abraham's  two  children  ? 
Paul  is  wont  to  call  the  first  book  of  Moses  the  law,  after  the 
manner  of  the  Jews;  which,  although  it  contain  no  law  besides 
the  law  of  circumcision,  but  principally  teacheth  faith,  and  wit- 
nesseth  that  the  patriarchs  pleased  God  because  of  their  faith, 
yet  the  J^ws  notwithstanding,  because  of  the  law  of  circumcision 
therein  contained,  called  the  book  of  Genesis,  with  the  rest  of  the 
books  of  Moses,  the  law.  So  did  Paul,  himself  also  being  a  Jew. 
And  Christ  under  the  name  of  the  law  comprehendeth  not  only 
the  books  of  Moses,  but  also  the  Psalms — "  But  it  is,  that  the 
word  might  be  fulfilled  which  is  written  in  their  law:  they  hated 
me  without  a  cause."    John  xv.  25.    Ps.  xxxv.  19. 

Verse  22,  23.  For  it  is  written,  that  Mraham  had  two  sons, 
one  by  a  servant,  and  one  by  a  free-xvoman.  But  he  which 
was  of  the  servant,  was  born  after  the  flesh  ;  and  he  which 
was  of  the  free-woman  was  born  after  the  promise. 

As  if  he  said  :  Ye  forsake  grace,  faith,  and  Christ,  and  turn 
back  again  to  the  law ;  ye  will  be  under  the  law,  and  become 
wise  through  it ;  therefore  I  will  talk  with  you  of  the  law.  1 
^xdiy  you  consider  the  law  diligently.  Ye  shall  find  that  Abra- 
ham had  two  sons:  Ishmael  by  Hagar,  and  Isaac  by  Sarah. 
They  were  both  the  true  sons  of  Abraham.  Ishmael  was  as 
well  the  true  son  of  Abraham  as  Isaac  was,  for  both  came  of  one 
father,  of  one  flesh,  and  of  one  seed.  What  was  then  the  differ 
ence?  This  maketh  not  the  difference  (saith  Paul)  that  the 
mother  of  the  one  was  free  and  the  other  bond,  (albeit  it  pertain- 


VER.  22, 23.]  EPISTLE   TO  THE   GALATIANS.  497 

eth  to  the  allegory;)  but  that  Ishmael,  which  was  born  of  the 
bond-woman,  was  born  after  the  flesh,  that  is  to  say,  without  the 
promise  and  the  word  of  God  ;  but  Isaac  was  not  only  born  of 
the  free-woman,  but  also  according  to  the  promise.  What  then? 
Yet  was  Isaac,  notwithstanding,  as  well  born  of  the  seed  of 
Abraham  as  Ishmael  was.  I  grant  that  they  were  both  the 
children  of  one  father,  and  yet  notwithstanding  there  is  a  differ- 
ence ;  for  although  Isaac  was  born  of  the  flesh,  yet  the  promise 
went  before.  None  observed  this  difference  but  only  Paul,  which 
he  gathered  out  of  the  text  of  Genesis,  after  this  manner. 

In  that  Hagar  conceived  and  brought  forth  Ishmael,  there  was 
no  word  of  God  that  foreshowed  that  this  should  come  to  pass; 
but,  by  the  permission  of  Sarah,  Abraham  went  in  to  his  servant 
Hagar,  whom  Sarah,  being  barren,  had  given  to  wife  to  Abra- 
ham, as  is  said  in  the  book  of  Genesis.  For  Sarah  had  heard 
that  Abraham,  by  the  promise  of  God,  should  have  seed  of  his 
body,  and  she  hoped  that  she  should  be  the  mother  of  this  seed. 
But  when  she  had  waited  now  for  the  promise  many  years,  with 
great  anguish  of  spirit,  and  saw  that  the  matter  was  so  long  de- 
ferred, she  was  out  of  hope.  This  holy  woman,  therefore,  giveth 
place  for  the  honour  of  her  husband,  and  resigneth  her  right  to 
another,  that  is  to  say,  to  her  maid.  Notwithstanding  she  suf- 
fereth  not  her  husband  to  marry  another  wife  out  of  his  house, 
but  she  giveth  unto  him  in  marriage  her  servant,  to  the  end  that 
she  might  be  builded  by  her.  For  so  saith  the  history:  "Now 
Sarah,  Abraham's  wife,  bare  him  no  children ;  and  she  had  a 
maid,  an  Egyptian,  Hagar  by  name.  And  Sarah  said  unto 
Abraham,  Behold  now  the  Lord  hath  restrained  me  from  child- 
bearing.  I  pray  thee  go  in  to  my  maid;  it  may  be  that  I  shall  be 
builded  by  her."  Gen.  xvi.  This  was  a  great  humility  of  Sarah, 
who  so  abased  herself,  and  took  in  good  part  this  temptation 
and  trial  of  her  faith.  For  thus. she  thought:  God  is  no  liar; 
that  which  he  hath  promised  to  my  husband,  he  will  surely  per- 
form. But  peradventure  God  will  not  that  I  should  be  the 
mother  of  that  seed.  It  shall  not  grieve  me  that  Hagar  should 
have  this  honour,  unto  whom  let  my  lord  enter,  for  I  may  per- 
adventure be  builded  by  her. 

Ishmael  therefore  is  born  without  the  word  and  promise,  at 
the  only  request  of  Sarah.  For  there  is  no  word  of  God  which 
commanded  Abraham  thus  to  do,  or  promised  unto  him  a  son, 
but  all  this  is  done  at  adventure.  Which  also  the  words  of 
Sarah  do  declare.  "It  may  be"  (saith  she)  "that  I  shall  be 
builded  by  her."  Seeing,  therefore,  there  was  no  word  of  God 
spoken  to  Abraham  before,  as  there  was  when  Sarah  should 
bring  forth  Isaac,  but  only  the  word  of  Sarah,  it  is  evident 
enough  that  Ishmael  v/as  the  son  of  Abraham  after  the  flesh 
,only,  without  the  word  of  God;  therefore  he  was  born  at  adven- 
63  2t2 


498  COMMENTARY  ON  ST.  PAUL's  [chAP.  IV. 

tiire,  and  unlooked-for,  as  another  child  is.    This  Paul  observed, 
and  diligently  considered. 

In  the  ninth  to  the  Romans  he  prosecuteth  the  same  argument 
which  here  he  repeateth  and  setteth  forth  in  an  allegory,  and 
concludeth  strongly,  that  all  the  sons  of  Abraham  are  not  the 
sons  of  God.  Abraham  (saith  he)  hath  two  sorts  of  children. 
Some  are  born  of  his  flesh  and  blood,  but  the  word  and  promise 
of  God  goeth  before,  as  Isaac,  Others  are  born  without  the 
promise,  as  Ishmael.  Therefore,  the  children  of  the  liesh  (saith 
he)  are  not  the  children  of  God,  but  the  children  of  the  promise, 
&c.  And  by  this  argument  he  mightily  stoppeth  the  mouths  of 
the  proud  Jews,  which  gloried  that  they  were  the  seed  and  child- 
ren of  Abraham :  as  also  Christ  doth,  in  the  third  of  Matthew, 
and  in  the  eighth  of  John.  As  if  he  said  :  It  foUoweth  not,  I  am 
the  carnal  seed  of  Abraham,  therefore  I  am  the  child  of  God; 
Esau  is  the  natural  son,  therefore  the  heir.  Nay,  rather,  (saith 
he,)  they  that  will  be  the  children  of  Abraham,  besides  their  car- 
nal birth,  must  be  also  the  sons  of  the  promise,  and  must  believe. 
And  they  are  the  true  children  of  Abraham,  and,  consequently, 
of  God,  who  have  the  promise  and  believe. 

But  Ishmael,  because  he  was  not  promised  of  God  to  Abra- 
ham, is  a  son  after  the  flesh  only,  and  not  after  the  promise,  and 
therefore  he  was  born  at  adventure,  as  other  children  be.  For 
no  mother  knoweth  whether  she  shall  have  a  child  or  no,  or  if 
she  perceive  herself  to  be  with  child,  yet  she  cannot  tell  whether 
it  shall  be  a  son  or  a  daughter.  But  Isaac  was  expressly  named. 
Gen.  xvii.  "  Sarah  thy  wife"  (saith  the  angel  to  Abraham) 
"shall  bear  thee  a  son,  and  thou  shalt  call  his  name  Isaac."' 
Here  the  son  and  the  mother  are  expressly  named.  Thus,  for 
this  humility  of  Sarah,  because  she  gave  up  her  right,  and  suf- 
fered the  contempt  of  Hagar,  (Gen  xiv.)  God  requited  her  with 
this  honour,  that  she  should  be  the  mother  of  the  promised  son,  &c. 

Verse  24.     The  which  things  are  spoken  by  allegories. 

Allegories  do  not  strongly  persuade  in  divinity,  but,  as  certain 
pictures,  they  beautify  and  set  out  the  matter.  For  if  Paul  had 
not  proved  the  righteousness  of  faith  against  the  righteousness 
of  works  by  strong  and  pithy  arguments,  he  should  have  little 
prevailed  by  this  allegory.  But,  because  he  had  fortified  his 
cause  before  with  invincible  arguments,  taken  of  experience,  of 
the  example  of  Abraham,  the  testimonies  of  the  Scripture  and 
similitudes;  now,  in  the  end  of  his  disputations,  he  addeth  an 
allegory,  to  give  a  beauty  to  all  the  rest.  For  it  is  a  seemly 
thing  sometimes  to  add  an  allegory,  when  the  foundation  is  well 
laid,  and  the  matter  thoroughly  proved ;  for  as  painting  is  an 
rnament  to  set  forth  and  garnish  a  house  already  builded,  so  is 


VER.  24,25.]  EPISTLE   TO  THE  GALATIANS.  499 

an  allegory  the  light  of  a  matter  which  is  already  otherwise 
proved  and  confirmed. 

Verse  24,  25.  For  these  mothers  are  the  two  Testajnents : 
the  one,  which  is  Ha  gar  of  mount  Sinai,  which  gendereth 
unto  bondage.  {For  Agar  or  Sinai  is  a  m,ountain  in 
%drabia.) 

Abraham  is  a  figure  of  God,  which  hath  two  sons  ;  that  is  to 
say,  two  sorts  of  people  are  represented  by  Ishmael  and  Isaac. 
These  two  are  born  unto  him  by  Hagar  and  Sarah,  the  which 
signify  the  two  Testaments,  the  Old  and  the  New.  The  Old  is 
of  mount  Sinai,  begetting  unto  bondage,  which  is  Hagar.  For 
the  Arabians  in  their  language  call  Agar  the  same  mountain 
which  the  Jews  call  Sinai,  (which  seemeth  to  have  that  name  of 
brambles  and  thorns,)  which  also  Ptolemasus  and  the  Greek 
commentators  do  witness.  After  the  same  manner  divers  names 
are  given  to  many  mountains,  according  to  the  diversity  of 
nations.  So  the  mount  which  Moses  calleth  Hermon,  of  the 
Siflonians  is  called  Sirion,  and  of  the  Amorites,  Senir. 

Now  this  serveth  very  well  to  the  purpose,  that  mount  Sinai, 
in  the  Arabian  language  signifieth  as  much  as  a  handmaid ;  and 
I  think  the  likeness  of  this  name  gave  Paul  light  and  occasion 
to  seek  out  this  allegory.  Likewise,  then,  as  Hagar  the  bond- 
maid brought  forth  to  Abraham  a  son,  and  yet  not  an  heir  but  a 
servant:  so  Sinai,  the  allegorical  Agar,  brought  forth  to  God  a 
son,  that  is  to  say,  a  carnal  people.  Again,  as  Ishmael  was  the 
true  son  of  Abraham,  so  the  people  of  Israel  had  the  true  God 
to  be  their  Father,  which  gave  them  his  law,  his  oracles,  religion, 
and  true  service,  and  the  temple :  as  it  is  said,  in  Psalm  cxlvii. 
"  He  showeth  his  word  unto  Jacob,  his  statutes  and  his  judgment 
unto  Israel."  Notwithstanding  this  only  was  the  difference: 
Ishmael  was  born  of  a  bond-maid  after  the  flesh,  that  is  to  say, 
without  the  promise,  and  could  not  therefore  be  the  heir.  So 
the  mystical  Agar,  that  is  to  say,  mount  Sinai,  where  the  law 
was  given,  and  the  Old  Testament  ordained,  brought  forth  to 
God,  who  is  the  great  Abraham,  a  people,  but  without  the  pro- 
mise ;  that  is  to  say,  a  carnal  and  a  servile  people,  and  not  the 
heir  of  God.  For  the  promises,  as  touching  Christ,  the  giver 
of  all  blessing,  and  as  touching  the  deliverance  from  the  curse 
of  the  law,  from  sin  and  death  ;  also  as  touching  the  free  re- 
mission of  our  sins,  of  righteousness  and  everlasting  life,  are  not 
added  to  the  law,  but  the  law  saith,  "  He  that  shall  do  these 
things  shall  live  in  them."    Lev.  xviii.  5.    Rom.  x.  5. 

Therefore,  the  promises  of  the  law  are  conditional,  promising 
life,  not  freely,  but  to  such  as  fulfil  the  law  ;  and  therefore  they 
leave  men's  consciences  in  doubt :  for  no  man  fulfiJleth  the  law 
But  the  promises  of  the  New  Testament  have  no  such  conditioi-. 


500  COMMENTARY  ON   ST.  PAUL's  [chap.  IV 

joined  unto  them,  nor  require  anything  of  us,  nor  depend  upon 
any  condition  of  our  worthiness,  but  bring  and  give  unto  us 
freely,  forgiveness  of  sins,  grace,  righteousness  and  life  everlasting 
,for  Christ's  sake,  as  I  have  said  more  largely  in  another  place. 

Therefore  the  law,  or  the  Old  Testament,  containeth  only  con- 
ditional promises ;  for  it  hath  always  such  conditions  as  these 
are,  joined  to  it :  "  If  ye  hearken  to  my  voice,  if  ye  keep  my 
statutes,  if  ye  walk  in  my  ways,  ye  shall  be  my  people,"  &c. 
The  Jews,  not  considering  this,  laid  hold  of  those  conditional 
promises,  as  if  they  had  been  absolute  and  without  all  condi- 
tions: which  they  supposed  that  God  could  never  revoke,  but 
must  needs  keep  them.  Hereupon,  when  they  heard  the  pro- 
phets foreshow  the  destruction  of  the  city  of  Jerusalem,  of  the 
temple,  of  the  kingdom  and  priesthood,  (which  could  well  dis- 
cern betwixt  the  corporal  promises  of  the  law,  and  the  spiritual 
promises  concerning  Christ  and  his  kingdom,)  they  persecuted 
and  killed  them,  as  heretics  and  blasphemers  of  God :  for  they 
saw  not  this  condition  that  was  annexed:  "  If  ye  keep  my  com- 
mandments, it  shall  go  well  with  you,"  &c. 

Therefore  Hagar,  the  bond-maid,  bringeth  forth  but  a  bond- 
servant. Ishmael,  then,  is  not  the  heir,  although  he  be  the  natural 
son  of  Abraham,  but  remaineth  a  bond-man.  What  is  here 
lacking  ?  The  promise,  and  the  blessing  of  the  word.  So  the 
law  given  in  mount  Sinai,  which  the  Arabians  call  Agar,  beget- 
teth  none  but  servants.  For  the  promise  made,  as  concerning 
Christ,  was  not  annexed  to  the  law.  Wherefore,  0  ye  Galatians! 
if  ye,  forsaking  the  promise  and  faith,  fall  back  to  the  law  and 
works,  ye  shall  always  continue  servants  ;  that  is,  ye  shall  never 
be  delivered  from  sin  and  death,  but  ye  shall  always  abide  under 
the  curse  of  the  law.  For  Hagar  gendereth  not  the  seed  of  the 
promise  and  heirs;  that  is  to  say,  the  law  justifieth  not,  it  bringeth 
not  the  adoption  and  inheritance ;  but  rather  hindereth  the  in- 
heritance, and  worketh  wrath. 

Verse  25.     */ind  it  ansivereth  to  Jeritsalem  which  now  is,  and 
she  is  in  bondage  with  her  children. 

This  is  a  wonderful  allegory.  As  Paul,  a  little  before,  made 
Hagar  of  Sinai,  so  now  of  Jerusalem  he  would  gladly  make 
Sarah,  but  he  dareth  not,  neither  can  he  so  do ;  but  is  compelled 
to  join  Jerusalem  with  mount  Sinai:  for  he  saith,  "The  same 
belongeth  to  Hagar,  seeing  mount  Agar  reacheih  even  to  Jeru- 
salem." And  it  is  true,  that  there  be  continual  mountains  reach- 
ing from  Arabia  Petrea  unto  Cades  Bernea  of  Jury.  He  saith, 
then,  that  this  Jerusalem  which  now  is,  that  is  to  say,  this  earthly 
and  temporal  Jerusalem  is  not  Sarah,  but  pertaineth  to  Hagar, 
for  there  Hagar  reigneth.  For  in  it  is  the  law  begetting  unto 
bondage  5  in  it  is  the  worship  and  ceremonies,  the  temple,  the 


VER.  26.]  EPISTLE   TO  THE   GALATIANS.  501 

kingdom,  the  priesthood ;  and  whatsoever  was  ordained  in  Sinai 
by  the  mother,  which  is  the  law,  the  same  is  done  in  Jernsalem. 
Therefore  I  join  her  with  Sinai,  and  I  comprehend  both  in  one 
word,  to  wit,  Sinai  or  Hagar. 

I  durst  not  have  been  so  bold  to  handle  this  allegory  after  this* 
manner,  but  would  rather  have  called  Jerusalem  Sarah,  or  the 
New  Testament,  especially  seeing  the  preaching  of  the  gospel 
began  in  it,  the  Holy  Ghost  was  there  given,  and  the  people  of 
the  New  Testament  were  there  born  ;  and  I  would  have  thought 
that  I  had  found  out  a  very  fit  allegory.  Wherefore  it  is  not  for 
every  man  to  use  allegories  at  his  pleasure  ;  for  a  goodly  outward 
show  may  soon  deceive  a  man,  and  cause  him  to  err.  Who 
would  not  think  it  a  very  fit  thing  to  call  Sinai  Hagar,  and  Jeru- 
salem Sarah  ?  Indeed,  Paul  maketh  Jerusalem  Sarah,  but  not 
this  corporeal  Jerusalem  which  he  simply  joineth  unto  Agar ; 
but  that  spiritual  and  heavenly  Jerusalem,  in  which  the  law 
reigneth  not,  nor  the  carnal  people,  as  in  that  Jerusalem  which 
is  in  bondage  with  her  children,  but  wherein  the  promise  reign- 
eth, wherein  is  also  a  spiritual  and  a  free  people. 

And  to  the  end  that  the  law  should  be  quite  abolished,  and 
that  whole  kingdom  which  was  established  in  Hagar,  the  earthly 
Jerusalem  was  horribly  destroyed,  with  all  her  ornaments,  the 
temple,  the  ceremonies,  &c.  Now,  although  the  New  Testament 
began  in  it,  and  so  was  spread  throughout  the  whole  world,  yet 
notwithstanding  it  appertaineth  to  Agar,  that  is  to  say,  it  is  the 
city  of  the  law,  of  the  ceremonies,  and  of  the  priesthood,  insti- 
tuted by  Moses.  Briefly,  it  is  gendered  of  Hagar  the  bond- 
woman, and  therefore  is  in  bondage  with  her  children  ;  that  is  to 
say,  it  walketh  in  the  works  of  the  law,  and  never  attaineth  to 
the  liberty  of  the  Spirit,  but  abideth  continually  under  the  law, 
sin,  an  evil  conscience,  the  wrath  and  judgment  of  God,  and 
under  the  guilt  of  death  and  hell.  Indeed  it  hath  the  liberty  of 
the  flesh,  it  hath  a  corporeal  kingdom,  it  hath  magistrates,  riches, 
and  possessions,  and  such-like  things :  but  we  speak  of  the  liberty 
of  the  Spirit,  whereby  we  are  dead  to  the  law,  to  sin,  and  death, 
and  we  live  and  reign  in  grace,  forgiveness  of  sins,  righteousness, 
and  everlasting  life.  This  cannot  the  earthly  Jerusalem  perform, 
and  therefore  it  abideth  with  Hagar. 

Verse  26.     But  Jerusalem,  which  is  above,  is  free :  ivhich  is 
the  mother  of  us  all. 

The  earthly  Jerusalem  (saith  he)  which  is  beneath,  having  the 
policy  and  ordinances  of  the  law,  is  Hagar,  and  is  in  bondage 
with  her  children;  that  is  to  say,  she  is  not  delivered  from  the 
law,  sin,  and  death.  But  Jerusalem,  which  is  above,  that  is  to 
say,  the  spiritual  Jerusalem,  is  Sarah,  (albeit  Paul  addeth  not  the 
proper  name  of  Sarah,  but  giveth  her  another  name,  calling  her 


SOB  COMMEiNTARY   ON  ST.   PAUL  S  [cHAP.  IV 

the  free-woman,)  that  is  to  say,  that  true  lady  and  free-woman 
■which  is  the  mother  of  us  all,  gendering  us  unto  liberty,  and  not 
unto  bondage,  as  Hagar  doth.  Now  this  heavenly  Jerusalem 
which  is  above,  is  the  church,  that  is  to  say,  the  faithful  dispersed 
throughout  the  whole  world,  which  have  one  and  the  same  gos- 
pel, one  and  the  same  faith  in  Christ,  the  same  Holy  Ghost,  and 
the  same  sacraments. 

Therefore  understand  not  this  word  "above"  of  the  triumphant 
church  (as  the  schoolmen  call  it)  in  heaven :  but  of  the  mihtant 
church  on  earth.  For  the  godly  are  said  to  have  their  conversa- 
tion in  heaven  :  "Our  conversation  is  in  heaven,"  (Phil,  iii.,)  not 
locally,  but  in  that  a  Christian  believeth,  in  that  he  layeth  hold 
of  those  inestimable,  those  heavenly  and  eternal  gifts,  he  is  in 
heaven  :  "  Which  hath  blessed  us  with  all  spiritual  blessings  in 
heavenly  things  in  Christ."  Eph.  i.  We  must  therefore  distin- 
guish the  heavenly  and  spiritual  blessing  from  the  earthly.  For 
the  earthly  blessing  is  to  have  a  good  civil  government,  both  in 
commonweals  and  families:  to  have  children,  peace,  riches,  fruits 
of  the  earth,  and  other  corporeal  commodities.  But  the  heavenly 
blessing  is  to  be  delivered  from  the  law,  sin,  and  death :  to  be 
justified  and  quickened  to  life ;  to  have  peace  with  God ;  to 
have  a  faithful  heart,  a  joyful  conscience,  and  a  spiritual  conso- 
lation ;  to  have  the  knowledge  of  Jesus  Christ ;  to  have  the  gift 
of  prophecy,  and  the  revelation  of  the  Scriptures ;  to  have  the 
gift  of  the  Holy  Ghost,  and  to  rejoice  in  God.  These  are  the 
heavenly  blessings  which  Christ  giveth  to  the  church. 

Wherefore  Jerusalem  which  is  above,  that  is  to  say,  the  hea- 
venly Jerusalem,  is  the  church  which  is  now  in  the  world,  and 
not  the  city  of  the  life  to  come,  or  the  church  triumphant,  as 
the  idle  and  unlearned  monks  and  the  school-doctors  dreamed, 
which  taught  that  the  Scripture  hath  four  senses;  the  literal 
sense,  the  figurative  sense,  the  allegorical  sense,  and  the  moral 
sense ;  and  according  to  these  senses  they  have  foolishly  inter- 
preted almost  all  the  words  of  the  Scriptures.  As  this  word 
Jerusalem  literally  signified  that  city  which  was  so  named;  figu- 
ratively, a  pure  conscience  ;  allegorically,  the  church  militant ; 
morally,  the  celestial  city,  or  the  church  triumphant.  With  these 
trifling  and  foolish  fables  they  rent  the  Scriptures  into  so  many 
and  diverse  senses,  that  poor  silly  consciences  could  receive  no 
certain  doctrine  of  any  thing.  But  Paul  saith  here  that  the  old 
and  earthly  Jerusalem  belongeth  unto  Hagar,  and  that  it  is  in 
bondage  with  her  children,  and  is  utterly  abolished.  But  the 
new  and  heavenly  Jerusalem,  which  is  a  queen  and  a  free- 
woman,  is  appointed  of  God  in  earth  and  not  in  heaven,  to  be 
the  mother  of  us  all,  of  whom  we  have  been  gendered,  and  yet 
daily  are  gendered.  Therefore,  it  is  necessary  that  this  our 
mother  should  be  in  earth  among  men,  as  also  her  generation  is 


VER.  26,]  EPISTLE   TO  THE   GALATIANS.  503 

Notwithstanding  she  gendereth  by  the  Holy  Ghost,  by  the 
ministry  of  the  word  and  sacraments,  and  not  in  the  flesh. 

This  I  say  to  the  end  that  in  this  matter  we  should  not  be 
carried  away  with  our  cogitations  into  heaven,  but  that  we 
should  know  that  Paul  setteth  the  Jerusalem  which  is  above, 
against  the  earthly  Jerusalem,  not  locally  but  spiritually.  For 
there  is  a  distinction  between  those  things  which  are  spiritual, 
and  those  which  are  corporeal  or  earthly.  The  spiritual  things 
are  above,  the  earthly  are  beneath;  so  Jerusalem  which  is  above, 
is  distinguished  from  the  carnal  and  temporal  Jerusalem  which 
is  beneath,  not  locally  (as  I  have  said)  but  spiritually.  For  this 
spiritual  Jerusalem,  which  took  her  beginning  in  the  corporeal 
Jerusalem,  hath  not  any  certain  place  as  hath  the  other  in  Judea ; 
but  it  is  dispersed  throughout  the  whole  world,  and  may  be  in 
Babylon,  in  Turkey,  in  Tartary,  in  Scythia,  in  Judea,  in  Italy, 
in  Germany,  in  the  isles  of  the  sea,  in  the  mountains  and  valleys, 
and  in  all  places  of  the  world  where  men  dwell  which  have  the 
gospel  and  believe  in  Jesus  Christ. 

Wherefore,  Sarah,  or  Jerusalem,  our  free  mother,  is  the  church 
itself,  the  spouse  of  Christ,  of  whom  we  all  are  gendered.  This 
mother  gendereth  free  children  without  ceasing,  to  the  end  of 
the  world,  as  long  as  she  preacheth  and  publisheth  the  gospel, 
for  this  is  truly  to  gender.  Now,  she  teacheth  the  gospel  after 
this  manner:  to  wit,  that  we  are  delivered  from  the  curse  of  the 
law,  from  sin,  death,  and  all  other  evils,  by  Jesus  Christ,  and 
not  by  the  law,  neither  by  works.  Therefore,  Jerusalem  which 
is  above,  that  is  to  say,  the  church,  is  not  subject  to  the  law 
and  works,  but  is  free  and  a  mother  without  the  law,  sin,  and 
death.  Now,  such  a  mother  as  she  is,  such  children  she  gen- 
dereth. 

This  allegory  teacheth  very  aptly  that  the  church  should  do 
nothing  else  but  preach  and  teach  the  gospel  truly  and  sincerely, 
and  by  this  means  should  gender  children.  So,  we  are  all  fathers 
and  children,  one  to  another;  for  we  are  begotten  one  of  another. 
I,  being  begotten  by  other  through  the  gospel,  do  now  beget 
other,  which  shall  also  beget  other  hereafter,  and  so  this  beget- 
ting shall  endure  to  the  end  of  the  world.  Now,  I  speak  of  the 
generation,  not  of  Hagar,  the  bond-maid,  which  gendereth  her 
bond-servants  by  the  law ;  but  of  Sarah,  the  free-woman,  who 
gendereth  heirs  without  the  law,  and  without  man's  works  or 
endeavours.  For  in  that  Isaac  is  heir,  and  not  Ishmael,  (albeit 
notwithstanding,  that  both  of  them  were  the  natural  sons  of 
Abraham,)  Isaac  had  the  inheritance  by  the  word  of  promise, 
namely,  "  Sarah  thy  wife  shall  bring  thee  a  son,  and  thou  shalt 
call  his  name  Isaac."  Gen.  xvii.  19.  This  did  Sarah  well  un- 
derstand, and  therefore,  she  saith,  "  Cast  out  the  bond-woman 
and  her  son :"  and  Paul  also  allegeth  these  words  afterwards 


S04  COMMENTARY  ON   ST.  PAUL's  [chAP.  IV. 

Wherefore,  as  Isaac  bath  the  inlieritance  of  his  father  only  by 
the  promise  and  by  his  birth,  without  the  law  and  without 
works:  even  so  we  are  born  through  the  gospel  of  that  free- 
woman  Sarah,  that  is  to  say,  the  church,  true  heirs  of  the  promise. 
She  instructeth  us,  nourisheth  us,  and  carrieth  us  in  her  womb, 
in  her  lap,  and  in  her  arms :  she  formeth  and  fashioneth  us  to 
the  image  of  Christ,  until  we  grow  up  to  a  perfect  man,  &c.  So 
all  things  are  done  by  the  ministry  of  the  word.  Wherefore, 
the  office  of  the  free-woman  is  to  gender  children  to  God  her 
husband,  without  ceasing  and  without  end  ;  that  is  to  say,  such 
children  as  know  that  they  are  justified  by  faith,  and  not  by 
the  law. 

Verse  27.  For  if  is  written,  Rejoice  thou  barren  that  bcarest 
no  children  ;  break  forth  and  cry  thou  that  travailest  7iot ; 
for  the  desolate  hath  many  more  children  than  she  which 
hath  an  husband.  Isa.  liv.  1. 

Paul  allegeth  this  place  out  of  Isaiah  the  prophet,  which  is 
altogether  allegorical.  It  is  written  (saith  he)  that  the  mother 
of  many  children,  and  she  which  hath  a  husband  must  bo  sick 
and  die ;  and  contrariwise,  that  the  barren,  and  she  which  hath 
no  children,  must  have  abundance  of  children.  After  the  same 
manner  Hannah  singeth  in  her  song,  out  of  the  which  Isaiah  the 
prophet  took  his  prophecy.  1  Sam.  ii.  "The  bow  and  the  mighty 
men  are  broken,  and  the  weak  have  girded  themselves  with 
strength.  They  that  were  full  are  hired  forth  for  bread,  and  the 
hungry  are  no  more  hired ;  so  that  the  barren  hath  born  seven, 
and  she  that  had  many  children  is  feeble."  A  marvellous  matter 
(saith  he :)  she  that  was  fruitful  shall  be  made  barren,  and  she 
that  was  barren,  fruitful.  Moreover,  such  as  before  were  strong, 
full,  rich,  glorious,  righteous,  and  blessed,  shall  become  feeble, 
hungry,  poor,  ignominious  sinners,  subject  to  death  and  damna- 
tion ;  and  contrariwise,  the  feeble  and  hungry,  &c.,  shall  be 
strong  and  satisfied,  &c. 

The  apostle  showeth,  by  the  allegory  of  the  prophet  Isaiah, 
the  difference  which  is  between  Hagar  and  Sarah ;  that  is  to 
say,  between  the  synagogue  and  the  church,  or  between  the  law 
and  the  gospel.  The  law  being  the  husband  of  the  fruitful 
woman,  that  is  to  say,  of  the  synagogue,  bcgetteth  very  many 
children.  For  men  of  all  ages,  not  only  idiots,  but  also  the 
wisest  and  best,  (that  is  to  say,  all  mankind,  except  the  children 
of  the  free-woman,)  do  neither  see  nor  know  any  other  right- 
eousness than  the  righteousness  of  the  law,  much  less  do  they 
know  any  which  is  more  excellent;  wherefore  they  think  them- 
selves righteous  if  they  follow  the  law,  and  outwardly  perform 
tlie  works  thereof. 

Now,  although  these  be  fruitful,  have  many  disciples,  and 


TER.  27.]  EPISTLE   TO  THE   GALATIANS.  505 

shine  in  the  righteousness  and  glorious  works  of  the  law,  yet 
notwithstanding  they  are  not  free,  but  bond-servants  ;  for  they 
are  the  children  of  Hagar,  which  gendereth  to  bondage.  Now, 
if  they  be  servants,  they  cannot  be  partakers  of  the  inheritance, 
but  shall  be  cast  out  of  the  house  ;  for  servants  remain  not  in  the 
house  forever.  John  viii.  35.  Yea,  they  are  already  cast  out  of 
the  kingdom  of  grace  and  liberty:  "for  he  that  believeth  not,  is 
condemned  already."  John  iii.  18.  They  remain,  therefore, 
under  the  malediction  of  the  law,  under  sin  and  death,  under  the 
power  of  the  devil,  and  under  the  wrath  and  judgment  of  God, 

Now,  if  the  moral  law  itself,  or  the  ten  commandments  of 
God,  can  do  nothing  else  but  gender  servants,  that  is  to  say,  can- 
not justify,  but  only  terrify,  accuse,  condemn,  and  drive  men's 
consciences  to  desperation ;  how  then,  I  pray  you,  shall  the  laws 
of  men,  or  the  laws  of  the  pope  justify,  which  are  the  doctrines 
of  devils  ?  They,  therefore,  that  teach  and  set  forth  either  the 
traditions  of  men,  or  the  law  of  God,  as  necessary  to  obtain  right- 
eousness before  God,  do  nothing  else  but  gender  servants.  Not- 
withstanding, such  teachers  are  counted  the  best  men  ;  they 
obtain  the  favour  of  the  world,  and  are  most  fruitful  mothers, 
for  they  have  an  infinite  number  of  disciples.  For  man's  reason 
understandeth  not  what  faith  and  true  godliness  is,  and  therefore 
it  neglecteth  and  despiseth  it,  and  is  naturally  addicted  to  super- 
stition and  hypocrisy;  that  is  to  say,  the  righteousness  of  works. 
Now,  because  this  righteousness  shineth  and  fiourisheth  every- 
where, therefore  it  is  a  mighty  empress  of  the  whole  world. 
They,  therefore,  which  teach  righteousness  of  works  by  the  law, 
beget  many  children,  which  outwardly  seem  to  be  free,  and  have 
a  glorious  show  of  excellent  virtues,  but  in  conscience  they  are 
servants  and  bond-slaves  of  sin ;  therefore  they  are  to  be  cast  out 
of  the  house  and  condemned. 

Contrariwise,  Sarah  the  free-woman,  that  is  to  say,  the  true 
church,  seemeth  to  be  barren.  For  the  gospel,  which  is  the  word 
of  the  cross  and  affliction,  which  the  church  preacheth,  shineth 
not  so  brightly  as  the  doctrine  of  the  law  and  works,  and  there- 
fore she  hath  not  so  many  disciples  to  cleave  unto  her;  moreover, 
she  beareth  this  title,  that  she  forbiddeth  good  works,  maketh 
men  secure,  idle,  and  negligent,  raiseth  up  heresies  and  seditions, 
and  is  the  cause  of  all  mischief;  and  therefore  she  seemeth  to 
bring  no  success  or  prosperity,  iDUt  all  things  seem  to  be  full  of 
barrenness,  desolation,  and  desperation.  Therefore  the  wicked 
are  certainly  persuaded,  that  the  church  with  her  doctrine  can- 
not long  endure.  The  Jews  assured  themselves  that  the  church 
which  was  planted  by  the  apostles  should  be  overthrown ;  the 
which,  by  an  odious  name,  they  called  a  sect.  For  thus  they 
speak  to  Paul,  in  the  28th  chapter  of  the  Acts :  "  As  concerning 
this  sect,  we  know  that  everywhere  it  is  spoken  against."  In 
64  2U 


506  COMMENTARY  ON  ST.  PAUL's  [chap.  iv. 

like  manner,  how  often  (I  pray  you)  have  our  adversaries  been 
deceived,  which  some-whiles  appointed  one  time,  and  some- 
whiles  another,  when  we  should  be  certainly  destroyed  ?  Christ 
and  his  apostles  were  oppressed :  but  after  their  death  the  doc- 
trine of  the  gospel  was  farther  spread  abroad  than  it  was  during 
their  life.  In  like  manner  our  adversaries  may  oppress  us  at  this 
day,  but  the  word  of  God  shall  abide  forever.  How  much 
soever,  then,  the  church  seemeth  to  be  barren  and  forsaken, 
weak  and  despised,  and  outwardly  to  suffer  persecution,  and 
moreover  be  compelled  to  hear  this  reproach,  that  her  doctrine 
is  heretical  and  seditious,  notwithstanding  she  alone  is  fruitful 
before  God ;  she  gendereth,  by  the  ministry  of  the  word,  an  infi- 
nite number  of  children,  heirs  of  righteousness  and  everlasting 
life;  and  although  outwardly  they  suffer  persecution,  yet  in  spirit 
they  are  most  free :  who  not  only  are  judges  over  all  doctrines 
and  works,  but  also  are  most  victorious  conquerors  against  the 
gates  of  hell. 

The  prophet  therefore  confesseth  that  the  church  is  in  heavi- 
ness ;  for  else  he  would  not  exhort  her  to  rejoice.  He  granteth 
that  she  is  barren  before  the  world :  for  else  he  would  not  call 
her  barren  and  forsaken,  having  no  children :  but  before  God, 
saith  he,  she  is  fruitful,  and  therefore  he  biddeth  her  to  rejoice. 
As  though  he  would  say:  Thou  art,  indeed,  forsaken  and  barren, 
and  hast  not  the  law  for  thy  husband,  and  therefore  thou  hast 
no  children  ;  but  rejoice :  for  although  thou  hast  not  the  law  for 
thy  husband,  but  art  forsaken  as  a  virgin  that  is  ready  to  marry, 
(for  he  will  not  call  her  widow,)  which  should  have  a  husband 
if  she  were  not  forsaken  of  him,  or  if  he  were  not  slain,  thou  (I 
say)  which  art  solitary  and  forsaken  of  thy  husband  the  law,  and 
not  subject  to  the  marriage  of  the  law,  shalt  be  a  mother  of  innu- 
merable children.  Wherefore  the  people,  or  the  church  of  the 
New  Testament  is  altogether  without  the  law  as  touching  the 
conscience,  and  therefore  she  seemeth  to  be  forsaken  in  the  sight 
of  the  world.  But  although  she  seem  to  be  never  so  barren, 
without  the  law  and  without  works,  yet  notwithstanding  she  is 
most  fruitful  before  God,  and  bringeth  forth  an  infinite  number 
of  children,  not  in  bondage  but  in  freedom.  By  what  means  ? 
Not  by  the  law,  but  by  the  word  and  Spirit  of  Christ,  which  is 
given  by  the  gospel,  through  the  which  she  conceiveth,  bringeth 
forth,  and  nourisheth  her  children. 

Paul,  therefore,  plainly  showeth  by  this  allegory  the  differenci 
between  the  law  and  the  gospel.  First,  when  he  calleth  Hagar 
the  Old  Testament,  and  Sarah  the  new  ;  again,  when  he  calleth 
the  one  a  bond-maid,  the  other  a  free-woman  ;  moreover,  when 
he  saith  that  the  married  and  fruitful  is  become  barren  and  cast 
out  of  the  house  with  her  children ;  contrariwise,  when  the 
barren  and  forsaken  is  become  fruitful,  and  bringeth  forth  an 


VER.  27.]  EPISTLE   TO  THE   GALATIANS.  507 

infinite  number  of  children,  and  those  also  inheritors.  By  these 
differences  are  resembled  the  two  sorts  of  people ;  of  faith,  and 
of  the  law,  I  mean.  The  people  of  faith  have  not  the  law  for 
their  husband,  they  serve  not  in  bondage,  they  are  not  born  of 
that  mother  Jerusalem  which  now  is;  but  they  have  the  promise, 
they  are  free,  and  are  born  of  free  Sarah. 

He  separateth,  therefore,  the  spiritual  people  of  the  New 
Testament,  from  the  other  people  of  the  law,  when  he  saith  that 
the  spiritual  people  are  not  the  children  of  Hagar  the  bond-maid, 
but  of  Sarah  the  free-woman,  which  knowelh  nothing  of  the 
law ;  and  by  this  means  he  placeth  the  people  of  faith  far  above 
and  without  the  law.  Now,  then,  if  they  be  above  and  without 
the  law,  then  are  they  justified  by  the  spiritual  birth  only,  which 
is  nothing  else  but  faith ;  and  not  by  the  law,  or  by  the  works 
thereof.  Now,  as  the  people  of  grace  neither  have  nor  can  have 
the  law ;  so  the  people  of  the  law  neither  have  nor  can  have 
grace ;  for  it  is  impossible  that  the  law  and  grace  should  stand 
together.  Therefore,  we  must  be  justified  by  faith,  and  lose  the 
righteousness  of  the  law ;  or  else  be  justified  by  the  law,  and 
lose  the  righteousness  of  faith.  But  this  is  a  foul  and  a  lament- 
able loss,  to  lose  grace,  and  to  return  to  the  law.  Contrariwise, 
it  is  a  happy  and  a  blessed  loss,  to  lose  the  law,  and  lay  hold  of 
grace. 

We,  therefore,  (following  the  example  and  diligence  of  Paul,) 
do  endeavour,  as  much  as  is  possible,  to  set  forth  plainly  the 
diflference  between  the  law  and  the  gospel  ;  which  is  very  easy 
as  touching  the  words.  For  who  seeth  not  that  Hagar  is  not 
Sarah,  and  that  Sarah  is  not  Hagar  ?  Also,  that  Ishmael  is  not 
Isaac,  and  that  he  hath  not  that  which  Isaac  hath  ?  A  man  may 
easily  discern  these  things.  But  in  great  terrors,  and  in  the  agony 
of  death,  when  the  conscience  wrestleth  with  the  judgment  of 
God,  it  is  the  hardest  thing  of  all  others  to  say,  with  a  sure  and 
a  steadfast  hope  :  I  am  not  the  son  of  Hagar,  but  of  Sarah  ;  that 
is  to  say,  the  law  belongeth  nothing  unto  me ;  for  Sarah  is  my 
mother,  who  bringeth  forth  free  children  and  heirs,  and  not 
servants.  )? 

Paul,  then,  by  this  testimony  of  Isaiah  hath  proved  that  Sarah, 
that  is  to  say,  the  church,  is  the  true  mother,  which  bringeth  forth 
free  children  and  heirs.  Contrariwise,  that  Hagar,  that  is  to  say, 
the  synagogue,  gendereth  many  children  indeed,  but  they  are 
sfervants,  and  must  be  cast  out.  Moreover,  because  this  place 
speaketh  also  of  the  abolishing  of  the  law  and  of  Christian 
liberty,  it  ought  to  be  diligently  considered.  For  as  it  is  the 
most  principal  and  special  article  of  Christian  doctrine,  to  know 
that  we  are  justified  and  saved  by  Christ,  so  is  it  also  very  neces- 
sary to  know  and  understand  well  the  doctrine  concerning  the 
abo'ishment  of  the  law ;  for  it  helpeth  very  much  to  confirm  our 


508  COMMENTARY  ON  ST.  PAUL's  [chap.  IV. 

doctrine,  as  touching  faith,  and  to  attain  sound  and  certain  con- 
solation of  conscience,  when  we  are  assured  that  the  law  is 
abolished,  and  specially  in  great  terrors  and  serious  conflicts. 

I  have  often  said  before,  and  now  I  say  again,  (for  it  cannot 
be  too  often  repeated,)  that  a  Christian  laying  hold  of  the  benefit 
of  Christ  through  faith,  hath  no  law,  but  all  the  law  is  to  him 
abolished,  with  all  his  terrors  and  torments.  This  place  of  Isaiah 
teacheth  the  same  thing,  and  therefore  it  is  very  notable  and  full 
of  comfort,  strirring  up  the  barren  and  forsaken  to  rejoice,  which 
was  counted  worthy  to  be  mocked  or  pitied  according  to  the 
law.  For  such  as  were  barren,  were  accursed  according  to  the 
law.  But  the  Holy  Ghost  turneth  this  sentence,  and  pronounceth 
the  barren  worthy  of  praise  and  blessing ;  and  contrariwise,  the 
fruitful,  and  such  as  bring  forth  children,  accursed ;  when  he 
saith,  "  Rejoice,  thou  barren  which  bearest  not :  break  forth  into 
joy,  and  rejoice  thou  that  travailest  not:  for  the  desolate  hath 
many  more  children  than  the  married  wife."  Isa.  liv.  1.  How- 
soever, then,  Sarah,  that  is  to  say,  the  church,  seemeth  to  be 
forsaken  and  barren  before  the  world,  not  having  the  righteous- 
ness and  works  of  the  law ;  yet  notwithstanding,  she  is  a  most 
fruitful  mother,  having  an  infinite  number  of  children  before 
God,  as  the  prophet  witnesseth.  Contrariwise,  although  Hagar 
seem  never  so  fruitful,  and  to  bring  forth  never  so  many  children, 
yet  notwithstanding  she  hath  no  issue  remaining;  for  the  children 
of  the  bond-woman  are  cast  out  of  the  house  together  with  their 
mother,  and  receive  not  the  inheritance  with  the  children  of  the 
free-woman  :  as  Paul  saith  afterwards. 

Because,  therefore,  we  are  the  children  of  the  free-woman, 
the  law  our  old  husband  is  abolished,  (Rom.  vii.;)  who,  as  long 
as  he  had  dominion  over  us,  it  was  impossible  for  us  to  bring 
forth  children  free  in  spirit,  or  knowing  grace :  but  we  remained 
with  the  other  in  bondage.  True  it  is,  that,  as  long  as  the  law 
reigneth,  men  are  not  idle,  but  they  labour  sore,  they  bear  the 
burden  and  the  heat  of  the  day,  (Matt.  xx.  12;)  they  bring 
forth  and  gender  many  children  ;  but  as  well  the  fathers  as  the 
children  are  bastards,  and  do  not  belong  to  the  free-mother, 
therefore  they  are  at  length  cast  out  of  the  house  and  inheritance 
with  Ishmael ;  they  die,  and  are  damned.  It  is  impossible, 
therefore,  that  men  should  attain  to  the  inheritance,  that  is  to 
say,  that  they  should  be  justified  and  saved  by  the  law,  although 
they  travail  never  so  much,  and  be  never  so  fruitful  therein. 
Accursed,  therefore,  be  that  doctrine,  life,  and  religion,  which 
endeavoureth  to  get  righteousness  before  God,  by  the  law  or  the 
works  thereof  But  let  us  prosecute  our  purpose,  as  touching 
the  abolishment  of  the  law. 

The  school-doctors,  speaking  of  the  abolishment  of  the  law, 
say,  that  the  judicial  and  the  ceremonial  laws  are  pernicious  and 


VER.  27.]  EPISTLE   TO  THE   GALATIANS.  509 

deadly,  since  the  coming  of  Christ ;  and,  therefore,  they  are 
aboUshed,  but  not  the  moral  law.  These  blind  doctors  knew  not 
what  they  said.  But,  if  thou  wilt  speak  of  the  abolishment  of 
the  law,  talk  of  it  as  it  is,  in  his  own  proper  use  and  office,  and 
as  it  is  spiritually  taken,  and  comprehend  withal  the  whole  law, 
making  no  distinction  at  all  between  the  judicial,  ceremonia',  and 
moral  law.  For  when  Paul  saith,  that  we  are  delivered  from 
the  curse  of  the  law  by  Christ,  he  speaketh  of  the  whole  law, 
and  principally  of  the  moral  law,  which  only  accuseth,  curseth, 
and  condemneth  the  conscience,  which  the  other  two  do  not. 
Wherefore  we  say  that  the  moral  law,  or  the  law  of  the  ten  com- 
mandments, hath  no  power  to  accuse  and  terrify  the  conscience, 
in  which  Jesus  Christ  reigneth  by  his  grace  :  for  he  hath  abo- 
lished the  power  thereof 

Not  that  the  conscience  doth  not  at  all  feel  the  terrors  of  the 
law-,  (for  indeed  it  feeleth  them,)  but  that  they  cannot  condemn 
it,  nor  bring  it  to  desperation.  "  For  there  is  no  condemnation 
to  them  that  are  in  Christ  Jesus."  Rom.  viii.  Also,  "  If  the  Son 
shall  make  you  free,  ye  shall  be  free  indeed."  John  viii.  How- 
soever, then,  a  Christian  man  be  terrified  through  the  law  show- 
ing unto  him  his  sin,  notwithstanding  he  despaireth  not;  for  he 
believeth  in  Jesus  Christ,  and  being  baptized  in  him  and  cleansed 
by  his  blood,  he  hath  remission  of  all  his  sins.  Now,  when  our 
sin  is  pardoned  through  Christ,  who  is  the  Lord  of  the  law,  (and 
yet  so  pardoned  that  he  gave  himself  for  it,)  the  law,  being  a 
servant,  hath  no  more  power  to  accuse  and  condemn  us  for  sin, 
seeing  it  is  forgiven  us,  and  we  are  now  made  free,  forasmuch  as 
the  Son  hath  delivered  us  from  bondage.  Wherefore  the  law  is 
wholly  abolished  to  them  that  believe  in  Christ. 

But  thou  wilt  say :  I  do  nothing.  True  it  is  that  thou  canst 
do  nothing,  whereby  thou  mayest  be  delivered  from  the  tyranny 
of  the  law.  But  hear  this  joyful  tidings  which  the  Holy  Ghost 
bringeth  unto  thee  out  of  the  words  of  the  prophet :  "  Rejoice, 
thou  that  art  barren,"  &c.  As  if  he  would  say,  Why  art  thou 
so  heavy,  why  dost  thou  so  mourn,  since  there  is  no  cause  why 
thou  shouldst  so  do  ?  But  I  am  barren  and  forsaken.  Well  : 
although  thou  be  never  so  barren  and  forsaken,  not  having  the 
righteousness  of  the  law,  notwithstanding  Christ  is  thy  righteous- 
ness ;  he  was  made  a  curse  for  thee,  to  deliver  thee  from  the 
curse  of  the  law.  If  thou  believe  in  him,  the  law  is  dead  unto 
thee.  And  so  much  as  Christ  is  greater  than  the  law,  so  much 
hast  thou  a  more  excellent  righteousness  than  the  righteousness 
of  the  law.  Moreover,  thou  art  fruitful  and  not  barren;  for 
thou  hast  many  more  children  than  she  which  hath  a  husband. 

There  is  also  another  abolishment  of  the  law,  which  is  out 
ward  :  to  wit,  that  the  politic  laws  of  Moses  do  nothing  belong 
unto  us.     Wherefore  we  ought  not  to  call  them  back  again,  nor 

2  u2 


510  COMMENTAHY   ON   ST.   PAUL'S  [chAP.  IV. 

superstitionsly  bind  ourselves  unto  them,  as  some  went  about  to 
do,  in  times  past,  being  ignorant  of  this  Hberty.  Now,  ahhough 
the  gospel  make  us  not  subject  to  the  judicial  laws  of  Moses,  yet 
notwithstanding  it  doth  not  exempt  us  from  the  obedience  of  all 
politic  laws,  but  maketh  us  subject,  in  this  corporeal  life,  to  the 
laws  of  that  government  wherein  we  live  ;  that  is  to  say,  it  com- 
mandeth  every  one  to  obey  his  magistrate  and  laws,  "  not  only 
because  of  wrath,  but  also  for  conscience  sake."  1  Pet.  ii.  Rom. 
xiii.  And  the  emperor,  or  any  other  prince,  should  not  offend, 
if  he  used  some  of  the  judicial  laws  of  Moses;  yea,  he  might 
use  them  freely,  and  without  offence.  Therefore  the  popish 
schoolmen  are  deceived,  which  dream  that  the  judicial  laws  of 
Moses  are  pernicious  and  deadly  since  the  coming  of  Christ. 

Likewise  we  are  not  bound  to  the  ceremonies  of  Moses,  much 
less  to  the  ceremonies  of  the  pope.  But,  because  this  bodily  life 
cannot  be  altogether  without  ceremonies,  (for  there  must  needs 
be  some  introduction,)  therefore  the  gospel  suffereth  ordinances 
to  be  made  in  the  church,  as  touching  days,  times,  places,  &c., 
that  the  people  may  know  upon  what  day,  in  what  hour,  and  in 
what  place  to  assemble  together  to  hear  the  word  of  God.  It 
permitteth,  also,  that  lessons  and  readings  should  be  appointed, 
as  in  the  schools,  especially  for  the  instruction  of  children,  and 
such  as  are  ignorant.  These  things  it  permitteth,  to  the  end  that 
all  may  be  done  comely  and  orderly  in  the  church.  1  Cor.  xiv. 
Not  that  they  which  keep  such  ordinances  do  thereby  merit  re- 
mission of  sins.  Moreover,  they  may  be  changed  or  omitted 
without  sin,  so  that  it  be  done  without  offence  of  the  weak. 

Now,  Paul  speaketh  here  especially  of  the  abolishment  of  the 
moral  law,  which  is  diligently  to  be  considered.  For  he  speaketh 
against  the  righteousness  of  the  law,  that  he  might  establish  the 
righteousness  of  faith,  concluding  thus :  If  only  grace  or  faith  in 
Christ  justify,  then  is  the  whole  law  abolished,  without  any  ex- 
ception. And  this  he  confirmeth  by  the  testimony  of  Isaiah, 
whereby  he  exhorteth  the  barren  and  forsaken  to  rejoice ;  for  it 
seemeth  that  she  hath  no  child,  nor  hope  ever  to  have  any ;  that 
is  to  say,  she  hath  no  disciples,  no  favour  nor  countenance  of  the 
world,  because  she  preacheth  the  word  of  the  cross  of  Christ  cru- 
cified, against  all  the  wisdom  of  the  flesh.  But  thou  that  art 
barren,  (saith  the  prophet,)  let  not  this  any  whit  trouble  thee  : 
yea,  rather  lift  up  thy  voice  and  rejoice,  for  she  that  is  forsaken 
hath  more  children  than  she  that  hath  a  husband  :  that  is  to  say, 
she  that  is  married  and  hath  a  great  number  of  children  shall  be 
made  weak,  and  she  that  is  forsaken  shall  have  many  children. 

He  calleth  the  church  barren,  because  her  children  are  not 
begotten  by  the  law,  by  works,  by  any  industry  or  endeavour  of 
man,  but  by  the  word  of  faith  in  the  Spirit  of  God.  Here  is 
nothing  else  but  birth ;  no  working  at  all.     Contrariwise,  they 


VER.  28,29.]  EPISTLE   TO   THE   GALATIANS.  511 

that  are  fruitful,  labour  and  exercise  themselves  with  great 
travail  in  bearing  and  bringing  forth.  Here  is  altogether 
working,  and  no  birth.  But,  because  they  endeavour  to  get  the 
right  of  children  and  heirs  by  the  righteousness  of  the  law,  or 
by  their  own  righteousness,  they  are  servants,  and  never  receive 
the  inheritance,  no,  though  they  tire  themselves  to  death  with 
continual  travail.  For  they  go  about  to  obtain  that  by  their 
own  works  against  the  will  of  God,  which  God  of  his  mere 
grace  will  give  to  all  believers  for  Christ's  sake.  The  faithful 
work  well  also ;  but  they  are  not  thereby  made  sons  and  heirs, 
(for  this  their  birth  bringeth  unto  them ;)  but  this  they  do,  to  the 
end  that  they,  being  now  made  children  and  heirs,  might  glorify 
God  by  their  good  works,  and  help  their  neighbours. 

Verse  28.     Therefore,  brethren,  loe  are,  after  the  manner  of 
Isaac,  children  of  the  promise. 

That  is  to  say,  we  are  not  children  of  the  flesh,  as  Ishmael, 
or  as  all  the  fleshly  Israel,  which  gloried  that  they  were  the  seed 
of  Abraham  and  the  people  of  God.  But  Christ  answered  them. 
John  viii.  "  If  ye  were  the  sons  of  Abraham,  ye  would  not 
seek  to  kill  me,  which  speak  the  truth  unto  you."  Also,  "If 
God  were  your  father,  then  would  ye  love  me,  and  receive  my 
word."  As  if  he  would  say  :  Brethren  born  and  brought  up 
together  in  one  house  know  one  another's  voice  :  "but  ye  be  of 
your  father  the  devil,"  &c.  We  are  not  such  children  (saith  he) 
as  they  are,  which  remain  servants,  and  at  length  shall  be  cast 
out  of  the  house ;  but  we  are  children  of  the  promise,  as  Isaac 
was ;  that  is  to  say,  of  grace  and  of  faith,  born  only  of  the 
promise.  Concerning  this  I  have  spoken  sufficiently  before  in 
the  third  chapter,  in  treating  upon  this  place  :  "  In  thy  seed  shall 
all  the  nations  of  the  earth  be  blessed."  Therefore,  we  are  pro- 
nounced righteous  ;  not  by  the  law,  by  works,  or  our  own  right- 
eousness, but  by  the  mere  mercy  and  grace  of  God.  Paul  re- 
peateth  very  often,  and  diligently  setteth  forth  the  promise  which 
is  received  by  faith  alone ;  for  he  knew  that  it  was  very  neces- 
sary so  to  do. 

Hitherto,  as  touching  the  allegory  out  of  Genesis,  to  the  which 
Paul  annexeth  the  place  of  Isaiah  as  an  interpretation.  Now, 
he  applieth  the  history  of  Ishmael  and  Isaac,  for  our  example 
and  consolation. 

Verse  29.     But  as  then  he  that  was  born  after  the  flesh,  per- 
secuted him  that  was  horn  after  the  Spirit,  even  so  is  it  now. 

This  place  containeth  a  singular  consolation.  Whosoever  are 
born  and  Hve  in  Christ,  and  rejoice  in  this  birth  and  inheritance 
of  God,  have  Ishmael  for  their  enemy  and  their  persecutor.  This 
we  learn  at  this  day  by  experience;  for  we  see  that  all  the  world 


513  COMMENTARY  ON   ST.  PAUL's  [chAP.  IV. 

is  full  of  tumults,  persecutions,  sects,  and  offences.  Wherefore, 
if  we  did  not  arm  ourselves  with  this  consolation  of  Paul  and 
such-like,  and  well  understand  this  article  of  justification,  we 
should  never  be  able  to  withstand  the  violence  and  subtle  sleights 
of  Satan.  For  who  should  not  be  troubled  wiih  these  cruel 
persecutions  of  our  adversaries,  and  with  these  sects  and  infinite 
offences,  which  a  sort  of  busy  and  fantastical  spirits  stir  up  at 
this  day?  Verily,  it  is  no  small  grief  unto  us,  when  we  are 
constrained  to  hear  that  all  things  were  in  peace  and  tranquillity 
before  the  gospel  came  abroad;  but  since  the  preaching  and 
publishing  thereof,  all  things  are  unquiet,  and  the  whole  world 
is  in  an  uproar,  so  that  every  one  armeth  himself  against  another. 
When  a  man  that  is  not  endued  with  the  Spirit  of  God  heareth 
this,  by-and-by  he  is  offended,  and  judgeth  that  the  disobedience 
of  subjects  against  their  magistrates,  that  seditions,  wars,  plagues, 
and  famine,  that  the  overthrowing  of  commonweals,  kingdoms, 
and  countries,  that  sects,  offences,  and  such  other  infinite  evils 
do  proceed  altogether  of  the  doctrine  of  the  gospel. 

Against  this  great  offence  we  must  comfort  and  arm  ourselves 
with  this  sweet  consolation,  that  the  faithful  must  bear  this  name 
and  this  title  in  the  world,  that  they  are  seditious  and  schismatics, 
and  the  authors  of  innumerable  evils.  And  hereof  it  cometh, 
that  our  adversaries  think  they  have  a  just  cause  against  us,  yea, 
that  they  do  God  high  service  when  they  hate,  persecute,  and 
kill  us.  John  xvi.  2.  It  cannot  be,  then,  but  that  Ishmael  must 
persecute  Isaac;  but  Isaac  again  persecuteth  not  Ishmael.  Whoso 
will  not  sutler  the  persecution  of  Ishmael,  let  him  not  profess 
himself  to  be  a  Christian. 

But  let  our  adversaries  (which  so  mightily  amplify  these  evils 
at  this  day)  tell  us  what  good  things  ensued  the  preaching  of  the 
gospel  of  Christ  and  his  apostles.  Did  not  the  destruction  of  the 
kingdom  of  the  Jews  follow?  Was  not  the  Roman  empire  over- 
thrown ?  Was  not  the  whole  world  in  an  uproar?  And  yet  the 
gospel  was  not  the  cause  hereof,  which  Christ  and  his  apostles 
preached  for  the  profit  and  salvation  of  men,  and  not  for  their 
destruction.  But  these  things  followed  through  the  iniquity  of 
the  people,  the  nations,  the  kings  and  princes,  who,  being  pos- 
sessed of  the  devil,  would  not  hearken  to  the  word  of  grace,  life, 
and  eternal  salvation ;  but  detested  and  condemned  it  as  a  doc- 
trine most  pernicious  and  hurtful  to  religion  and  commonweals. 
And  that  this  should  so  come  to  pass,  the  Holy  Ghost  foretold 
by  David,  when  he  saith,  (Ps.  ii.)  "  Why  do  the  heathen  rage, 
and  the  people  murmur  in  vain  ?"  &c. 

Such  tumults  and  hurly-burlies  we  hear  and  see  at  this  day. 
The  adversaries  lay  the  fault  in  our  doctrine.  But  the  doctrine 
of  grace  and  peace  stirreth  not  up  these  troubles:  but  the  people, 
nations,  kings,  and  princes  of  the  earth  (as  the  psalmist  saith)  rage 


VER.  29.]  EPISTLE    TO   THE    GALATIANS.  513 

and  murmur,  conspire  and  take  counsel,  not  against  us  (as  they 
think)  nor  against  our  doctrine,  which  they  blaspheme  as  false 
and  seditious,  but  against  the  Lord  and  his  anointed.  Therefore, 
all  their  counsels  and  practices  are  and  shall  be  disappointed  and 
brought  to  naught.  "He  that  dwelleth  in  the  heavens  shall  laugh: 
the  Lord  shall  have  them  in  derision."  Ps.  ii.  4.  Let  them  cry 
out,  therefore,  as  long  as  they  list,  that  we  raise  up  these  tumults 
and  seditions :  notwithstanding  this  Psalm  comforteth  us,  and 
saith  that  they  themselves  are  the  authors  of  these  troubles. 
They  cannot  believe  this,  and  much  less  can  they  believe  that  it 
is  they  which  murmur,  rise  up,  and  take  counsel  against  the  Lord 
and  his  anointed  ;  nay,  rather  they  think  that  they  maintain  the 
Lord's  cause,  that  they  defend  his  glory,  and  do  him  acceptable 
service  in  persecuting  us ;  but  the  Psalm  lieth  not,  and  that  shall 
the  end  declare.  Here  we  do  nothing,  but  we  only  suffer,  as  our 
conscience  beareth  us  witness  in  the  Holy  Ghost.  Moreover,  the 
doctrine  for  the  which  they  raise  up  such  tumults  and  offences, 
is  not  ours,  but  it  is  the  doctrine  of  Christ.  This  doctrine  wo 
cannot  deny,  nor  forsake  the  defence  thereof,  seeing  Christ  saith, 
"  Whosoever  shall  be  ashamed  of  me  and  of  my  words,  in  this 
adulterous  and  sinful  nation,  of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in  his  glory,  and  in  the  glory  of 
the  Father  and  of  the  holy  angels."   Luke  ix.  26. 

He,  therefore,  that  will  preach  Christ  truly,  and  confess  him  to 
be  our  righteousness,  must  be  content  to  hear  that  he  is  a  perni- 
cious fellow,  and  that  he  troubleth  all  things.  "They  w^hich 
have  troubled  the  world,  (said  the  Jews,  of  Paul  and  Silas,)  are 
also  come  unto  us,  and  have  done  contrary  to  the  decrees  of 
Caesar."  Acts  xvii.  And  in  the  24th  of  the  Acts,  "  We  have 
found  this  pestilent  fellow  stirring  up  sedition  among  all  the 
Jews  throughout  the  whole  world,  and  an  author  of  the  sect  of 
the  Nazarites,"  &c.  In  like  manner  also  the  Gentiles  complain, 
in  the  16th  of  the  Acts,  "These  men  trouble  our  city."  So  at 
this  day  they  accuse  Luther  to  be  a  troubler  of  the  papacy,  and 
of  the  Roman  empire.  If  I  would  keep  silence,  then  all  things 
should  be  in  peace  which  the  strong  man  possesseth,  (Luke  xi. 
21,  22,)  and  the  pope  would  not  persecute  me  any  more.  But 
by  this  means  the  gospel  of  Jesus  Christ  should  be  blemished 
and  defaced.  If  I  speak,  the  pope  is  troubled,  and  cruelly  rageth. 
Either  we  must  lose  the  pope,  an  earthly  and  mortal  man,  or 
else  the  immortal  God,  Christ  Jesus,  life,  and  eternal  salvation. 
Let  the  pope  perish,  then,  and  let  God  be  exalted ;  let  Christ 
reign  and  triumph  forever. 

Christ  himself,  when  he  foresaw  in  spirit  the  great  troubles 

which  should  follow  his  preaching,  comforted  himself  after  this 

manner:  "I  come  (saith  he)  to  send  fire  upon  the  earth,  and 

what  will  I  but  that  it  be  kindled  ?"  Luke  xii.  49.     In  like  man- 

65 


514  COMMENTARY  ON   ST.   PAULAS  [cHAP.  IV. 

ner  we  see,  at  this  day,  that  great  troubles  follow  the  preaching 
of  the  gospel,  through  the  persecution  and  blasphemy  of  our 
adversaries,  and  the  ingratitude  of  the  world.  This  matter  so 
grieveth  us,  that  oftentimes,  after  the  flesh  and  after  the  judgment 
of  reason,  we  think  it  had  been  better  that  the  doctrine  of  the 
gospel  had  not  been  published,  than  that,  after  the  preaching 
thereof,  the  public  peace  shonld  be  so  troubled.  But,  according 
to  the  Spirit,  we  say  boldly  with  Christ,  "  I  come  to  send  fire 
upon  the  earth,  and  what  will  I  but  that  it  should  now  be  kin- 
dled.'" Now,  after  that  this  fire  is  kindled,  there  follow  forth- 
with great  commotions.  For  it  is  not  a  king  or  an  emperor  that 
is  thus  provoked ;  but  the  God  of  this  world,  which  is  a  most 
mighty  spirit,  and  the  Lord  of  the  whole  world.  This  weak 
word, "  preaching  Christ  crucified,"  setteth  upon  this  mighty  and 
terrible  adversary.  Behemoth,  feeling  the  divine  power  of  this 
word,  stirreth  up  all  his  members,  shaketh  his  tail,  and  maketh 
the  depth  of  the  sea  to  boil  like  a  pot.  Job  xli.  Hereof  come  all 
these  tumults,  all  these  furious  and  cruel  rages  of  the  world. 

Wherefore  let  it  not  trouble  us  that  our  adversaries  are  of- 
fended and  cry  out,  that  there  cometh  no  good  by  the  preaching 
of  the  gospel;  they  are  infidels,  they  are  blind  and  obstinate,  and 
therefore  it  is  impossible  that  they  should  see  any  fruit  of  the 
gospel.  But  contrariwise,  we,  which  believe,  do  see  the  inesti- 
mable profits  and  fruits  thereof;  although  outwardly,  for  a  time, 
we  be  oppressed  with  infinite  evils,  despised,  spoiled,  accused, 
condemned  as  the  outcasts  and  filthy  dung  of  the  whole  world, 
and  put  to  death,  and  inwardly  afflicted  with  the  feeling  of  our 
sin,  and  vexed  with  devils.  For  we  live  in  Christ,  in  whom  and 
by  whom  we  are  made  kings  and  lords  over  sin,  death,  the  flesh, 
the  world,  hell,  and  all  evils  ;  in  whom  and  by  whom,  also,  we 
tread  under  our  feet  that  dragon  and  basilisk,- which  is  the  king 
of  sin  and  death.  How  is  this  done  ?  In  faith.  For  the  bless- 
edness which  we  hope  for,  is  not  j^et  revealed,  which  in  the 
mean  time  we  wait  for  in  patience ;  and  yet,  notwithstanding, 
do  now  assuredly  possess  the  same  by  faith. 

We  ought,  therefore,  diligently  to  learn  the  article  of  justifi- 
cation ;  for  that  only  is  able  to  support  us  against  these  infinite 
slanders  and  offences,  and  to  comfort  us  in  all  our  temptations 
and  persecutions.  For  we  see  that  it  cannot  otherwise  be,  but 
that  the  world  will  be  offended  with  the  pure  doctrine  of  the 
gospel,  and  continually  cry  out  that  no  good  cometh  of  it.  For 
*•  the  natural  man  understandeth  not  those  things  which  are  of 
the  Spirit  of  God;  for  they  are  foolishness  to  him."  1  Cor.  ii.  14, 
He  only  beholdeth  the  outward  evils,  troubles,  rebellions,  mur- 
ders, sects,  and  other  such-like  things ;  with  these  sights  he  is 
offended  and  blinded,  and  finally  falleth  into  the  contempt  and 
blaspheming  of  God  and  his  word. 


VER.29.]  EPISTLE  TO  THE  GALATIANS.  515 

On  the  contrary  part,  we  ought  to  stay  and  comfort  ourselves 
in  this,  that  our  adversaries  do  not  accuse  and  condemn  us  for 
any  manifest  wickedness  which  we  have  committed,  as  adultery, 
murder,  theft,  and  such-like,  but  for  our  doctrine.  And  what 
do  we  teach  ?  That  Christ,  the  Son  of  God,  by  the  death  of  the 
cross,  hath  redeemed  us  from  our  sins,  and  from  everlasting 
death.  Therefore  they  do  not  impugn  our  life,  but  our  doctrine; 
yea,  the  doctrine  of  Christ,  and  not  ours.  Therefore,  if  there 
be  any  offence,  it  is  Christ's  offence  and  not  ours ;  and  so  the 
fault  wherefore  they  persecute  us,  Christ  has  committed,  and  not 
we.  Now,  whether  they  will  condemn  Christ,  and  pluck  him 
out  of  heaven,  as  a  heretic  and  seditious  person,  for  this  fault, 
that  he  is  our  only  justifier  and  saviour,  let  them  look  to  that. 
As  for  us,  we,  commending  this  his  own  cause  unto  himself,  are 
quiet  beholders  whether  of  them  shall  have  the  victory,  Christ 
or  they.  Indeed,  after  the  flesh,  it  grieveth  us  that  these  Ish- 
maelites  hate  and  persecute  us  so  furiously ;  notwithstanding, 
according  to  the  spirit,  we  glory  in  these  afflictions,  both  because 
we  know  that  we  suffer  them  not  for  our  sins,  but  for  Christ's 
cause,  whose  benefit  and  whose  glory  we  set  forth,  and  also 
because  Paul  giveth  us  warning  afore-hand,  that  Ishmael  must 
mock  Isaac  and  persecute  him. 

The  Jews  expound  this  place,  which  Paul  allegeth  out  of  the 
twenty-first  of  Genesis,  of  Ishmael  mocking  and  persecuting 
Isaac  after  this  manner,  that  Ishmael  constrained  Isaac  to  com- 
mit idolatry.  If  he  did  so,  yet  I  believe  not  that  it  was  any  such 
gross  idolatry  as  the  Jews  dream  of:  to  wit,  that  Ishmael  made 
hnages  of  clay,  after  the  manner  of  the  Gentiles,  which  he  com- 
pelled Isaac  to  worship;  for  this,  Abraham  would  in  nowise 
have  suffered.  But  I  think  that  Ishmael  was,  in  outward  show, 
a  holy  man,  as  Cain  was,  who  also  persecuted  his  brother,  and 
at  length  killed  him ;  not  for  any  corporeal  thing,  but  because  he 
saw  that  God  esteemed  him  above  the  other.  In  like  manner, 
Ishmael  was  outwardly  a  lover  of  religion ;  he  sacrificed  and 
exercised  himself  in  well-doing.  Therefore  he  mocked  his  brother 
Isaac,  and  would  be  esteemed  a  better  man  than  him,  for  two 
causes :  first,  for  his  religion  and  service  of  God  ;  secondly,  for 
his  civil  government  and  inheritance.  And  these  two  things  he 
seemed  justly  to  challenge  to  himself;  for  he  thought  that  the 
kingdom  and  priesthood  pertained  to  him  by  the  right  of  God's 
law,  as  the  first-born,  and  therefore  he  persecuted  Isaac  spiritually 
because  of  religion,  and  corporeally  because  of  his  inheritance. 

This  persecution  always  remaineth  in  the  church,  especially 
when  the  doctrine  of  the  gospel  flourisheth:  to  wit,  that  the 
children  of  the  flesh  mock  the  children  of  the  promise,  and  per- 
secute them.  The  Papists  persecute  us  at  this  day,  and  for  none 
other  cause,  but  for  that  we  teach  that  righteousness  cometh  hy 


516  COMMENTARY  ON  ST.  PAUL's  [cHAP.  IV. 

the  promise  ;  for  it  vexeth  the  Papists  that  we  will  not  worship 
their  idols,  that  is  to  say,  that  we  set  not  forth  their  righteousness, 
their  works  and  worshippings,  devised  and  ordained  hy  men,  as 
available  to  obtain  grace  and  forgiveness  of  sins.  And  for  this 
cause  they  go  about  to  cast  us  out  of  the  house ;  that  is  to  say, 
they  vaunt  that  they  are  the  church,  the  children  and  people  of 
God,  and  that  the  inheritance  belongeth  to  them,  &c.  Contrari- 
wise, they  excommunicate  and  banish  us,  as  heretics  and  seditious 
persons;  and,  if  they  can,  they  kill  us  also :  and  in  so  doing  they 
think  they  do  God  good  service.  So,  as  much  as  in  them  lieth, 
they  cast  us  out  of  this  life,  and  of  the  life  to  come.  The  Ana- 
baptists, and  such  other,  do  hate  us  deadly,  because  we  impugn 
and  detest  their  errors  and  heresies,  which  they  spread  abroad 
and  daily  renew  in  the  church  ;  and  for  this  cause  they  judge  us 
to  be  far  worse  than  the  Papists,  and  therefore  they  have  con- 
ceived a  more  cruel  hatred  against  us,  than  against  the  Papists. 

As  soon,  therefore,  as  the  word  of  God  is  brought  to  light,  the 
devil  is  angry,  and  useth  all  his  force  and  subtle  sleights,  to  per- 
secute it,  and  utterly  to  abolish  it.  Therefore  he  can  no  other- 
wise do,  but  raise  up  infinite  sects,  horrible  ofl'ences,  cruel  perse- 
cutions, and  abominable  murders;  for  he  is  the  father  of  lying 
and  a  murderer.  He  spreadeth  his  lies  throughout  the  world  by 
false  teachers,  and  he  killeth  men  by  tyrants.  By  these  means 
he  possesseth  both  the  spiritual  and  the  corporeal  kingdom  :  the 
spiritual  kingdom  by  the  lying  of  false  teachers,  (stirring  up  also, 
without  ceasing,  every  man,  particularly  by  his  fiery  darts,  to 
heresies  and  wicked  opinions;)  the  corporeal  kingdom,  by  the 
sword  of  tyrants.  Thus  this  father  of  lying  and  of  murder,  stir- 
reth  up  persecution  on  every  side,  both  spiritual  and  corporeal, 
against  the  children  of  the  free-woman.  The  spiritual  persecu 
tion  which  we  are  at  this  day  constrained  to  suffer  of  heretics, 
is  to  us  most  grievous  and  intolerable,  because  of  the  infinite 
offences  and  slanders  wherewith  the  devil  goeth  about  to  deface 
our  doctrine ;  for  we  are  enforced  to  hear,  that  the  heresies  and 
errors  of  the  Anabaptists  and  other  heretics,  and  all  other  enor- 
mities, do  proceed  from  our  doctrine.  The  corporeal  persecution 
by  which  tyrants  lie  in  wait  for  our  goods  and  lives,  is  more 
tolerable ;  for  they  persecute  us  not  for  our  sins,  but  for  the 
testimony  of  the  word  of  God.  Let  us  learn,  therefore,  even  by 
the  title  which  Christ  giveth  to  the  devil,  to  wit,  that  he  is  the 
father  of  lying  and  murder,  (John  viii.)  that  when  the  gospel 
flourisheth,  and  Christ  reigneth,  then  sects  of  perdition  must 
needs  spring  up;  and  murderers,  persecuting  the  gospel,  must 
rage  everywhere.  And  Paul  saith,  "That  there  must  be  here- 
sies." 1  Cor.  xi.  19.  He  that  is  ignorant  of  this,  is  soon 
offended ;  and,  falling  away  from  the  true  God  and  true  faith, 
he  returneth  to  his  old  god  and  old  false  faith. 


VER.  29.]  EPISTLE  TO  THE   GALATIANS.  517 

Paul,  therefore,  in  this  place  armeth  the  godly  beforehand, 
that  they  should  not  be  offended  with  those  persecutions,  sects, 
and  offences,  saying,  "  But  as  then  he  that  was  born  after  the 
flesh,"  &c.  As  if  he  would  say.  If  we  be  the  children  of  the 
promise,  and  born  after  the  spirit,  we  must  surely  look  to  be 
persecuted  of  our  brother,  which  is  born  after  the  flesh  ;  that  is 
to  say,  not  only  our  enemies  which  are  manifestly  wicked,  shall 
persecute  us,  but  also  such  as  at  the  first  were  our  dear  friends, 
with  whom  we  were  familiarly  conversant  in  one  house,  which 
received  from  us  the  true  doctrine  of  the  gospel,  shall  become 
our  deadly  enemies,  and  persecute  us  extremely.  For  they  are 
brethren  after  the  flesh,  and  must  persecute  the  brethren  which 
are  born  after  the  Spirit.  So  Christ  (in  Ps.  xli.)  complaineth  of 
Judas,  "The  man  of  my  peace,  whom  I  trusted,  which  did  eat 
of  my  bread,  hath  lifted  up  the  heel  against  me."  But  this  is 
our  consolation,  that  we  have  not  given  any  occasion  to  our 
Ishmaelites  to  persecute  us.  The  Papists  persecute  us,  because 
we  teach  the  pure  and  sincere  doctrine  of  the  gospel;  which,  if 
we  would  forsake,  they  would  persecute  us  no  more.  More- 
over, if  we  would  approve  the  pernicious  heresies  of  the  secta- 
ries, they  would  praise  us.  But,  because  we  detest  and  abhor 
the  impiety  both  of  the  one  and  the  other,  therefore,  do  they  so 
spitefully  hate  and  so  cruelly  persecute  us. 

But  not  only  Paul  (as  I  have  said)  armeth  us  against  such  per- 
secutions and  offences,  but  Christ  himself  also  most  sweetly  com- 
forteth  us,  in  the  fifteenth  chapter  of  John,  saying,  "  If  ye  were 
of  the  world,  the  world  would  love  you;  but  because  ye  are  not 
of  the  world,  but  I  have  chosen  you  out  of  the  world,  therefore, 
the  world  hateth  you."  As  if  he  would  say,  I  am  the  cause  of 
all  these  persecutions  which  ye  endure ;  and  if  ye  be  killed,  it  is 
I  for  whose  sake  ye  are  killed.  For  if  ye  did  not  preach  my 
words  and  confess  me,  the  world  would  not  persecute  you.  But 
it  goeth  well  with  you :  for  the  servant  is  not  greater  than  his 
master.  If  they  have  persecuted  me,  they  will  also  persecute 
you,  for  my  name's  sake.  John  xv.  20. 

By  these  words  Christ  layeth  all  the  fault  upon  himself,  and 
delivereth  us  from  all  fear.  As  if  he  would  say,  Ye  are  not  the 
cause  why  the  world  hateth  and  persecuteth  you,  but  my  name, 
which  ye  preach  and  confess,  is  the  cause  thereof  "But  be  of 
good  comfort :  I  have  overcome  the  world."  This  comfort  up- 
holdeth  us,  so  that  we  doubt  nothing  but  that  Ciirist  is  strong 
enough,  not  only  to  bear,  but  also  to  vanquish  all  the  cruelty  of 
tyrants,  and  the  subtle  sleights  of  heretics.  And  this  he  hath 
declared,  in  showing  forth  his  power  against  the  Jews  and  the 
Romans,  whose  tyranny  and  persecutions  he  suffered  for  a  time. 
He  also  suffered  the  subtilties  and  crafty  practices  of  heretics, 
but  in  time  and  place  he  overthrew  them  all,  and  remained 

2X' 


COMMENTARY  ON  ST.   PAUL*S  [c HAP.  IV. 

king  and  conqueror.  Let  the  Papists,  then,  rage  as  much  as 
they  will ;  let  the  sectaries  slander  and  corrupt  the  gospel  of 
Christ  as  much  as  they  can  :  notwithstanding,  Christ  shall  reign 
eternally,  and  his  work  shall  stand  forever,  when  all  his  enemies 
shall  be  brought  to  nought.  Moreover,  this  is  a  singular  conso- 
lation, that  the  persecution  of  Ishmael  against  Isaac  shall  not 
always  continue,  but  shall  endure  for  a  little  while,  and  when 
that  is  ended,  the  sentence  shall  be  pronounced  as  foUpweth : 

Verse  30.  But  what  saith  the  Scripture  ?  Cast  out  the  ser- 
vant and  her  son  :  for  the  son  of  the  servant  shall  not  he 
heir  with  the  son  of  the  free-woman.  Gen.  xxi.  10.  ^ 

This  word  of  Sarah  was  very  grievous  to  Abraham ;  and,  no 
doubt,  when  he  heard  this  sentence,  his  fatherly  bowels  were 
moved  with  compassion  towards  his  son  Ishmael ;  for  he  was 
born  of  his  flesh.  And  this  the  Scripture  plainly  witnesseth, 
when  it  saith,  "And  this  thing  was  very  grievous  in  Abraham's 
sight,  because  of  his  son."  But  God  confirmed  the  sentence 
which  Sarah  pronounced,  saying  to  Abraham :  "  Let  it  not  be 
grievous  in  thy  sight  for  the  child  and  for  thy  bond-woman ;  in 
all  that  Sarah  shall  say  unto  thee,  hear  her  voice ;  for  in  Isaac 
shall  thy  seed  be  called." 

The  Ishmaelites  hear,  in  this  place,  the  sentence  pronounced 
against  them,  which  overthroweth  the  Jews,  Grecians,  Romans, 
and  all  others  which  persecute  the  church  of  Christ.  The  self- 
same sentence  also  shall  overthrow  the  Papists,  and  as  many  as 
trust  in  their  own  works,  which  at  this  day  boast  themselves  to 
be  the  people  of  God,  and  the  church ;  which  also  trust  that  they 
shall  surely  receive  the  inheritance,  and  judge  us,  which  rest 
upon  the  promise  of  God,  not  onlj'-  to  be  Ijarren  and  forsaken, 
but  also  heretics  cast  out  of  the  church,  and  that  it  is  impossible 
that  we  should  be  sons  and  heirs.  But  God  overthroweth  their 
judgment,  and  pronounceth  this  sentence  against  them:  that, 
because  they  are  children  of  the  bond-woman,  and  persecute  the 
children  of  the  free-woman,  therefore,  they  shall  be  cast  out  of 
the  house,  and  shall  have  no  inheritance  with  the  children  of  the 
promise;  to  whom  only  the  inheritance  belongeth,  because  they 
are  the  children  of  the  free-woman.  This  sentence  is  ratified, 
and  can  never  be  revoked ;  wherefore,  it  shall  assuredly  come  to 
pass,  that  our  Ishmaelites  shall  not  only  lose  the  ecclesiastical 
and  politic  government  which  now  they  have,  but  also  everlast- 
ing life.  For  the  Scripture  hath  foretold  that  the  children  of  the 
bond-woman  shall  be  cast  out  of  the  house,  that  is  to  say,  out 
of  the  kingdom  of  grace ;  for  they  cannot  be  heirs  together  with 
the  children  of  the  free-woman. 

Now,  here  is  to  be  noted  that  the  Holy  Ghost  calleth  the 
people  of  the  law  and  works,  as  it  were  in  contempt,  the  children 


VER.  30.]  EPISTLE   TO  THE   GA.LA.TIANS.  519 

of  the  bond-woman.  As  if  he  said,  Why  do  ye  vaunt  of  the 
righteousness  of  the  law  and  works,  and  why  do  ye  glory  that 
ye  are  the  people  and  children  of  God  for  the  same  ?  If  ye  know 
not  of  whom  ye  are  born,  I  will  tell  you :  ye  are  bond-servants 
of  a  bond-woman.  And  what  servants  ?  The  bond-servants  of 
the  law,  and  consequently  of  sin,  of  death,  and  of  everlasting 
damnation.  Now,  a  servant  is  no  inheritor,  but  is  cast  out  of 
the  house ;  wherefore,  the  pope,  with  all  his  kingdom,  and  all 
other  justiciaries,  (what  outward  appearance  of  holiness  soever 
they  have,)  which  hope  to  obtain  grace  and  salvation  by  the 
law,  are  servants  of  that  bond-woman,  and  have  no  inheritance 
with  the  children  of  the  free-woman.  I  speak  now,  not  of  the 
popes,  cardinals,  bishops,  and  monks,  that  were  manifestly 
wicked,  who  have  made  their  bellies  their  God,  and  have  com- 
mitted such  horrible  sins  as  I  will  not  willingly  name  ;  but  of 
the  best  of  them,  such  I  mean  as  lived  holily,  and  went  about, 
through  great  labour  and  travail,  by  keeping  of  their  monkish 
order,  to  pacify  the  wrath  of  God,  and  to  merit  remission  of  their 
sins  and  everlasting  life.  These  hear  their  sentence  here  pro- 
nounced, that  the  sons  of  the  bond-woman  must  be  cast  out  of 
the  house,  with  their  mother  the  bond-woman. 

Such  sentences  diligently  considered,  make  us  certain  of  our 
doctrine,  and  confirm  us  in  the  righteousness  of  faith  against  the 
doctrine  and  righteousness  of  works,  which  the  world  embraceth 
and  magnifieth,  condemning  and  despising  the  other.  And  this 
troubleth  and  offendeth  weak  consciences  ;  which,  albeit  they 
plainly  see  the  impiety,  the  execrable  wickedness,  and  horrible 
abominations  of  the  Papists,  yet,  notwithstanding,  they  are  not 
easily  persuaded  that  all  the  multitude  which  beareth  the  name 
and  title  of  the  church  do  err,  and  that  there  are  but  few  of  them 
which  have  a  sound  and  a  right  opinion  of  the  doctrine  of  faith. 
And  if  the  papacy  had  the  same  holiness  and  austerity  of  life, 
which  it  had  in  the  time  of  the  ancient  fathers,  Hierome,  Am- 
brose, Augustine,  and  others,  when  the  clergy  had  not  yet  so  evil 
a  fame  for  their  simony,  excess,  abundance  of  riches,  dissolute 
living,  voluptuousness,  whoredom,  sodomitry,  and  such  other  in- 
finite abominations,  but  lived  after  the  rules  and  decrees  of  the 
fathers,  religiously  and  holily  in  outward  show,  and  unmarried, 
what  could  we  do  now  against  the  papacy? 

The  single  life  which  the  clergy  kept  very  straitly  in  the  time 
of  the  fathers,  was  a  goodly  thing,  and  made  of  men  very  angels 
in  the  sight  of  the  world  ;  and  therefore  Paul,  in  the  second  chap- 
'  ter  to  the  Colossians,  calleth  it  the  religion  of  angels.  Aird  the 
Papists  sing  thus  of  their  virgins:  they  led  an  angelical  life,  whilst 
they  lived  in  the  flesh,  and  yet  lived  contrary  to  the  flesh.  More- 
over, the  life  which  they  call  the  contemplative  life,  (whereunto 
the  clergymen  were  then  very  much  given,  utterly  neglecting  all 


520  COMMENTARY  ON  ST.   PAUL's  [chap.  IV. 

civil  and  household  government,)  had  a  goodly  show  of  holiness. 
Wherefore,  if  that  outward  show  and  appearance  of  the  old  pa- 
pacy remained  at  this  day,  we  should  peradventure  do  but  liitle 
against  it  by  our  doctrine  of  faith,  seeing  we  do  now  so  little  pre- 
vail, when  (that  old  show  of  outward  holiness  and  severe  disci- 
pline being  utterly  abolished,)  there  is  nothing  to  be  seen  but  a 
very  sink  and  puddle  of  all  vices  and  abominations. 

But,  admit  the  case  that  the  old  discipline  and  religion  of  the 
papacy  were  yet  remaining  :  notwithstanding,  we  ought,  by  the 
example  of  Paul,  (who  vehemently  pursued  the  false  apostles, 
which  outwardly  appeared  to  be  very  godly  and  holy  men,)  to 
fight  against  the  merit-mongers  of  tlie  papistical  kingdom,  and 
to  say  :  Although  ye  hve  a  single  life,  tiring  and  consuming  your 
bodies  with  continual  travail,  and  walking  in  the  humility  and 
religion  of  angels,  yet  are  ye  servants  of  the  law,  of  sin,  and  of 
the  devil,  and  must  be  cast  out  of  the  house :  for  ye  seek  right- 
eousness and  salvation  by  your  works,  and  not  by  Christ. 

Wherefore  we  ought  not  so  much  to  consider  the  wicked  life 
of  the  Papists,  as  their  abominable  doctrine  and  hypocrisy, 
against  the  which  we  specially  fight.  Let  us  suppose,  then,  that 
the  religion  and  discipline  of  tlie  old  papacy  doth  yet  still  flourish, 
and  that  it  is  now  observed  with  as  much  severity  and  slraitness 
as  ever  it  was,  yet  must  we  say,  notwithstanding :  If  ye  have 
nothing  but  this  holiness  and  chastity  of  life  to  set  against  the 
wrath  and  judgment  of  God,  ye  are,  in  very  deed  the  sons  of  the 
bond-woman,  which  must  be  cast  out  of  the  kingdom  of  heaven, 
and  be  damned. 

And  now  they  themselves  do  not  defend  their  wicked  life; 
nay,  rather,  they  which  are  the  best  and  the  soundest  of  them 
all,  do  detest  it;  but  they  fight  for  the  maintenance  and  defencp 
of  the  doctrine  of  devils,  for  hypocrisy,  and  for  the  righteousness 
of  works.  Here  they  allege  the  authority  of  councils  and  the 
examples  of  holy  fathers,  whom  they  affirm  to  have  been  the 
authors  of  their  holy  orders  and  statutes.  Therefore,  we  fight 
not  against  the  manifest  wickedness  and  abominations  of  the 
papacy,  but  against  the  greatest  holiness  and  holiest  saints  thereof, 
which  think  they  lead  an  angelical  life,  whilst  they  dream  that 
they  keep  not  only  the  commandments  of  God,  but  also  the  coun- 
sels of  Christ,  and  do  works  of  supererogation,  and  such  as  they 
are  not  bound  to  do.  This,  we  say,  is  to  labour  in  vain,  except 
they  take  hold  of  that  only  and  alone,  which  Christ  saith  is  only 
necessary,  and  choose  the  good  part  with  Mary,  which  shall  not 
be  taken  from  them. 

This  did  Bernard,  a  man  so  godly,  so  holy,  and  so  chaste,  that 
he  is  to  be  commended  and  preferred  above  them  all.  He  being 
once  grievously  sick,  and  having  no  hope  of  life,  put  not  his  trust 
in  his  single  Ufe,  wherein  he  had  lived  most  chastely  ;  not  in  his 


VER.  31.]  EPISTLE   TO  THE   GALA.TIANS.  521 

good  works  and  deeds  of  charity,  whereof  he  had  done  many  ; 
but  removed  them  far  out  of  his  sight,  and,  receiving  the  benefit 
of  Christ  by  faith,  he  said :  "  I  have  Uved  wickedly.  But  thou, 
Lord  Jesus  Christ,  by  double  right  dost  possess  the  kingdom  of 
heaven :  first,  because  thou  art  the  Son  of  God ;  secondly,  be- 
cause thou  hast  purchased  it  by  thy  death  and  passion.  The 
first  thou  keepest  for  thyself,  by  thy  birth-right.  The  second 
thou  givest  to  me,  not  by  the  right  of  my  works,  but  by  the  right 
of  grace."  He  set  not  against  the  wrath  of  God  his  monkery, 
nor  his  angelical  life ;  but  he  took  hold  of  that  one  thing  which 
was  necessary,  and  so  was  saved.  I  think  that  Hierome,  Gregory, 
and  many  others  of  the  fathers,  were  saved  after  the  same  sort. 
And  it  is  not  to  be  doubted  but  that  also,  in  the  Old  Testament, 
many  kings  of  Israel  and  other  idolaters  were  saved  in  like  man- 
ner, who,  at  the  hour  of  death,  casting  away  their  vain  trust 
which  they  had  in  idols,  took  hold  of  the  promise  of  God,  which 
was  made  unto  the  seed  of  Abraham,  that  is  to  say,  Christ,  in 
whom  all  nations  shall  be  blessed.  And  if  there  be  any  of  the 
Papists  which  shall  be  saved,  they  must  simply  lean  not  to  their 
own  good  deeds  and  deserts,  but  to  the  mercy  of  God  offered 
unto  us  in  Christ,  and  say  with  Paul :  "  I  have  not  mine  own 
righteousness  which  is  of  the  law,  but  that  which  is  by  faith  in 
Christ."    Phil.  iii.  9. 

Verse  31.     Then,  brethren,  we  are  not  children  of  the  servant 
but  of  the  free-woman. 

Paul  here  concludeth  his  allegory  of  the  barren  church,  and 
of  the  fruitful  people  of  the  law.  We  are  not  (saith  he)  the 
children  of  the  bond-woman ;  that  is  to  say,  we  are  not  under 
the  law,  which  begetteth  unto  bondage,  that  is,  which  terrifieth, 
accuseth,  and  bringeth  to  desperation ;  but  we  are  delivered 
from  it  by  Christ :  therefore  it  cannot  terrify  nor  condemn  us. 
Of  this  we  have  spoken  enough  before.  Moreover,  although 
the  sons  of  the  bond-woman  do  persecute  us  never  so  much  for 
a  time,  yet  this  is  our  comfort,  that  they  shall  be  compelled  to 
leave  the  inheritance  unto  us,  which  belongeth  unto  us  that  are 
the  sons  of  the  free-woman,  and  shall  at  length  be  cast  into  utter 
darkness.    Matt.  xxv.  30. 

Paul,  therefore,  by  these  words  [bond-woman  and  free-woman] 
took  occasion  (as  we  have  heard)  to  reject  the  righteousness  of 
the  law,  and  to  confirm  the  doctrine  of  justification.  And  of 
purpose  he  taketh  hold  of  this  word  [free-woman]  vehemently 
urging  and  amplifying  the  same,  especially  in  the  beginning  of 
the  chapter  following.  Whereupon  he  taketh  occasion  to  reason 
of  Christian  liberty,  the  knowledge  whereof  is  very  necessary; 
for  the  pope  hath  in  a  manner  quite  overthrown  it,  and  made 
the  church  subject  to  man's  traditions  and  ceremonies,  and  to  a 
66  2x2 


522  COMMENTARY  ON  ST.  PAULAS  [cHAP.  V. 

most  miserable  and  filthy  bondage.  That  Hberty  which  is  pur- 
chased by  Christ,  is  unto  us  at  this  day  a  most  strong  fort, 
whereby  we  defend  ourselves  against  the  tyranny  of  the  pope. 
"Wherefore  we  must  diligently  consider  this  doctrine  of  Christian 
liberty,  as  well  to  confirm  the  doctrine  of  justification,  as  also  to 
raise  up  and  comfort  weak  consciences  against  so  many  troubles 
and  oflences,  which  our  adversaries  do  impute  unto  the  gospel. 
Now,  Christian  liberty  is  a  very  spiritual  thing,  which  the  carnal 
man  doth  not  understand.  Rom.  ix.  32.  Yea,  they  which  have 
the  first  fruits  of  the  Spirit,  and  can  talk  well  thereof,  do  very 
hardly  retain  it  in  their  heart.  It  seemeth  to  reason  that  it  is  a 
matter  of  small  importance ;  therefore,  if  the  Holy  Ghost  do  not 
magnify  it,  that  it  may  be  esteemed  accordingly,  it  is  condemned. 


CHAPTER  V. 

Paul  now  drawing  towards  the  end  of  his  epistle,  disputeth 
very  vehemently  in  defence  of  the  doctrine  of  faith  and  Christian 
liberty,  against  the  false  apostles,  the  enemies  and  destroyers  of 
the  same  ;  against  whom  he  casteth  out  very  thundering  words 
to  beat  them  down,  and  utterly  to  vanquish  them.  And  there- 
withal he  exhorteth  the  Galatians  to  fly  their  pernicious  doctrine 
as  a  dangerous  poison.  In  this  exhortation  he  intermingleth 
threatenings  and  promises,  trying  every  way  that  he  may  keep 
them  in  that  liberty  which  Christ  hath  purchased  for  them, 
saying : 

Verse  1.     Standfast,  therefore,  in  that  liberty  ivherein  Christ 
hath  made  us  free. 

That  is  to  say,  Be  ye  steadfast.  So  Peter  saith,  (1  Pet.  v.  8,  9,) 
"  Be  sober,  and  watch ;  for  your  adversary  the  devil,  as  a  roaring 
lion  walketh  about,  seeking  whom  he  may  devour;  whom  resist, 
being  steadfast  in  the  faith.'*  Be  ye  not  careless,  (saith  he,)  but 
steadfast  and  constant.  Lie  not  down  and  sleep,  but  stand  up. 
As  if  he  would  say :  It  standeth  you  in  hand  to  be  watchful  and 
constant,  that  ye  may  keep  and  hold  fast  that  liberty  wherein 
Christ  hath  made  you  free.  They  that  are  secure  and  negligent, 
cannot  keep  this  liberty  ;  for  Satan  most  deadly  hateth  the  light 
of  the  gospel,  that  is  to  say,  the  doctrine  of  grace,  liberty,  con- 
solation, and  life.  Therefore,  when  he  seeth  that  it  beginneth 
once  to  appear,  forthwith  he  fighteth  against  it  with  all  might 


VER.  1.]  EPISTLE  TO  THE   GALATIANS.  523 

and  main,  stirring  up  storms  and  tempests  to  hinder  the  com-se 
thereof,  and  utterly  to  overthrow  it.  Wherefore  Paul  warneth 
the  faithful  not  to  sleep,  not  to  be  neghgent ;  but  constantly  and 
valiantly  to  resist  Satan,  that  he  spoil  them  not  of  that  Uberty 
which  Christ  hath  purchased  for  them. 

Every  word  hath  here  a  certain  vehemency.  "  Stand,"  (saith 
he  :)  as  if  he  should  say,  Here  have  ye  need  of  great  diligence 
and  vigilance.  "In  that  liberty."  In  what  liberty?  Not  in 
that  wherewith  the  emperor  hath  made  us  free,  but  in  that 
wherewith  Christ  hath  made  us  free. 

The  emperor  hath  given,  or  rather  was  compelled  to  give  to 
the  bishop  of  Rome  a  free  city,  and  other  lands;  also  immunities, 
privileges  and  prerogatives,  &c.  This  is  also  a  liberty  ;  but  it  is 
a  civil  liberty,  whereby  the  pope,  with  all  his  clergy,  is  exempt 
from  all  public  charges.  Moreover,  there  is  a  fleshly,  or  rather 
a  devilish  liberty,  whereby  the  devil  chiefly  reigneth  throughout 
the  whole  world ;  for  they  that  enjoy  this  liberty,  obey  neither 
God  nor  laws,  but  do  what  they  list.  This  liberty  the  people 
seek  and  embrace  at  this  day  :  and  so  do  the  sectaries,  which 
will  be  at  liberty  in  their  opinions  and  in  all  their  doings,  to  the 
end  they  may  teach  and  do  whatsoever  they  dream  to  be  good 
and  sound,  without  apprehension.  These  stand  in  that  liberty 
wherein  the  devil  hath  made  them  free.  But  we  speak  not  here 
of  this  liberty,  albeit  the  whole  world  seeketh  no  other  liberty ; 
neither  do  we  speak  of  the  civil  liberty,  but  of  a  far  other  man- 
ner of  liberty,  which  the  devil  hateth  and  resisteth  with  all  his 
power. 

This  is  that  liberty  whereby  Christ  hath  made  us  free,  not 
from  an  earthly  bondage,  from  the  Babylonical  captivity,  or  from 
the  tyranny  of  the  Turks,  but  from  God's  everlasting  wrath. 
And  where  is  this  done  ?  In  the  conscience.  There  resteth  our 
liberty,  and  goeth  no  farther.  For  Christ  hath  made  us  free,  not 
civilly,  nor  carnally,  but  divinely;  that  is  to  say,  we  are  made 
free  in  such  sort,  that  our  conscience  is  free  and  quiet,  not  fearing 
the  wrath  of  God  to  come.  This  is  that  true  and  inestimable 
liberty,  to  the  excellency  and  majesty  whereof  if  we  compare  the 
other,  they  are  but  as  one  drop  of  water  in  respect  of  the  whole 
sea.  For  who  is  able  to  express  what  a  thing  it  is,  when  a  man 
is  assured  in  his  heart  that  God  neither  is,  nor  will  be  angry  with 
him,  but  will  be  forever  a  merciful  and  a  loving  Father  unto  him, 
for  Christ's  sake  ?  This  is  indeed  a  marvellous  and  incompre- 
hensible liberty,  to  have  the  most  high  and  sovereign  majesty  so 
favourable  unto  us,  that  he  doth  not  only  defend,  maintain,  and 
succour  us  in  this  life,  but  also  as  touching  our  bodies,  will  so 
deliver  us,  that  our  bodies,  which  are  sown  in  corruption,  in  dis- 
honour and  infirmity,  shall  rise  again  in  incorruption,  in  glory, 
and  power.    1  Cor.  xv.  42 — 44.    Wherefore  this  is  an  inestimable 


524  COMMENTARY  ON  ST.   PAUL's  [cHAP.  V 

liberfy,  that  we  are  made  free  from  the  wrath  of  God  forever , 
and  is  greater  tlian  heaven  and  earth  and  all  other  creatures. 

Of  this  liberty  there  folio  weth  another,  whereby,  through  Christ, 
■we  are  made  free  from  the  law,  sin,  death,  the  power  of  the 
devil,  hell,  &c.  For,  as  the  wrath  of  God  cannot  terrify  us,  for 
that  Christ  hath  delivered  us  from  the  same,  so  the  law,  sin,  and 
death,  cannot  accuse  and  condemn  us.  And  although  the  law- 
accuse  us,  and  sin  terrify  us,  yet  they  cannot  drive  us  to  despe- 
ration ;  for  faith,  which  overcometh  the  world,  by-and-by  saith : 
These  things  belong  not  unto  me;  for  Christ  hath  made  me  free, 
and  delivered  me  from  them  all.  Likewise  death,  which  is  the 
most  mighty  and  most  dreadful  thing  in  all  the  world,  is  utterly 
vanquished  in  the  conscience  by  the  liberty  of  the  Spirit.  Where- 
fore the  majesty  of  this  Christian  liberty  is  highly  to  be  esteemed, 
and  diligemly  considered.  It  is  an  easy  matter  for  a  man  to  speak 
these  words,  "  Freedom  from  the  wrath  of  God,  sin,  and  death  ;" 
but  in  the  time  of  temptation,  experience,  and  practice,  to  apply 
them  to  himself,  and  to  feel  the  excellency  of  this  liberty  and  the 
fruit  thereof,  it  is  a  harder  matter  than  can  be  expressed. 

Therefore  our  conscience  must  be  instructed  and  prepared 
beforehand,  that  when  we  feel  the  accusations  of  the  law,  the 
terrors  of  sin,  the  horror  of  death,  and  the  wrath  of  God,  we 
may  remove  these  heavy  sights  and  fearful  fantasies  out  of  our 
minds,  and  set  in  the  place  thereof  the  freedom  purchased  by 
Christ,  the  forgiveness  of  sins,  righteousness,  life,  and  the  ever- 
lasting mercy  of  God.  And  albeit  the  feeling  of  the  contrary 
be  very  strong,  yet  let  us  assure  ourselves  that  it  shall  not  long 
endure,  according  to  that  saying  of  the  prophet,  "  For  a  moment, 
in  mine  anger,  I  hid  my  face  from  thee  for  a  little  season,  but 
with  everlasting  mercy  I  have  compassion  on  thee,"  Isa.  liv.  8. 
But  this  is  very  hard  to  do.  Wherefore,  that  liberty  which  Christ 
hath  purchased  for  us,  is  not  so  soon  believed  as  it  is  named.  If 
it  could  be  apprehended  with  a  sure  and  a  steadfast  faith,  then 
no  rage  or  terror  of  the  world,  of  the  law,  sin,  death,  or  the  devil, 
could  be  so  great,  but  by-and-by  it  should  be  swallowed  up,  as 
a  little  drop  of  water  is  swallowed  up  of  the  main  sea.  And, 
certainly,  this  Christian  liberty  swalloweth  up  at  once,  and  taketh 
quite  away  the  whole  heap  of  evils,  the  law,  sin,  death,  God's 
wrath  and  briefly,  the  serpent  himself,  with  his  head  and  whole 
power,  and,  in  the  stead  thereof,  it  placeth  righteousness,  peace, 
and  everlasting  life,  &c.  Luke  xi.  28.  But  blessed  is  he  that 
understandeth  and  believeth. 

Let  us  learn,  therefore,  to  magnify  this  our  liberty,  purchased 
by  Jesus  Christ  the  Son  of  God;  by  whom  all  things  were  created, 
both  in  heaven  and  earth.  Which  liberty  he  hath  purchased 
with  no  other  price  than  with  his  own  blood,  to  deliver  us,  not 
from  any  bodily  or  temporal  servitude,  but  from  a  spiritual  and 


VER.  1.]  EPISTLE  TO   THE   GALATIANS.  525 

everlasting  bondage  under  mighty  and  invincible  tyrants,  to  wit, 
the  law,  sin,  death,  and  the  devil,  and  so  to  reconcile  us  unto 
God  his  Father.  -Now,  since  these  enemies  are  overcome,  and 
we  reconciled  unto  God  by  the  death  of  his  Son,  it  is  certain 
that  we  are  righteous  before  God,  and  that  whatsoever  we  do, 
pleaseth  him.  And  although  there  be  certain  remnants  of  sin 
yet  still  in  us,  they  are  not  laid  to  our  charge,  but  pardoned  for 
Christ's  sake. 

Paul  nseth  words  of  great  force  and  vehemency.  "  Stand 
(saith  he)  in  that  liberty  wherein  Christ  hath  made  you  free." 
This  liberty,  then,  is  not  given  unto  us  by  the  law,  or  for  our 
righteousness,  but  freely  for  Christ's  sake,  which  thing  Paul  here 
witnesseth,  and  plainly  declareth  throughout  his  whole  epistle. 
Christ  also,  in  the  eighth  of  John,  saith,  "If  the  Son  shall  make 
you  free,  ye  shall  be  free  indeed."  He  only  is  set  betwixt  us 
and  the  evils  which  trouble  and  afflict  us :  he  hath  overcome 
them,  and  taken  them  away,  so  that  they  can  no  more  oppress 
us,  nor  condemn  us.  In  the  stead  of  sin  and  death,  he  giveth 
unto  us  righteousness  andeverlasting  life  ;  and  by  this  means  he 
changeth  the  bondage  and  terrors  of  the  law,  into  the  liberty  of 
conscience  and  consolation  of  the  gospel,  which  saiih,  "  Be  of 
good  comfort,  my  son,  thy  sins  are  forgiven  thee."  Matt.  ix.  2. 
Whosoever,  then,  believeth  in  Christ  the  Son  of  God,  he  hath 
this  liberty.    • 

Reason  cannot  perceive  the  excellency  of  this  matter ;  which, 
when  a  man  considereth  in  spirit,  he  shall  see  that  it  is  ines- 
timable. For  who  is  able  to  conceive  in  his  mind  how  great  and 
unspeakable  a  gift  it  is  to  have  the  forgiveness  of  sins,  righteous- 
ness, and  everlasting  life,  in  the  stead  of  the  law,  sin,  death,  and 
the  wrath  of  God,  and  to  have  God  himself  favourable  and  mer- 
ciful forever?  The  Papists,  and  the  hypocrites  that  seek  the 
righteousness  of  the  law,  or  their  own  righteousness,  do  glory 
that  they  likewise  have  remission  of  sins,  righteousness,  hfe,  and 
the  grace  of  God.  For  they  vaunt  that  they  also  have  this  Uberty, 
and  they  promise  the  same  unto  others ;  but,  in  very  deed,  they 
are  the  servants  of  corruption,  and  in  the  time  of  temptation  all 
their  confidence  vanisheth  away,  even  in  a  moment.  For  they 
trust  unto  the  works  and  satisfactions  of  men,  and  not  to  the 
word  of  God,  nor  unto  Christ.  Wherefore,  it  is  impossible  for 
the  justiciaries,  which  seek  to  win  heaven,  life,  and  salvation  by 
works  and  merits,  to  know  what  the  liberty  and  deliverance 
from  sin  is. 

Contrariwise,  our  liberty  hath  for  her  foundation  Christ  him- 
self, who  is  our  everlasting  high  bishop,  sitting  at  the  right  hand 
of  God,  and  making  intercession  for  us.  Wherefore,  the  for- 
giveness of  sins,  righteousness,  life,  and  liberty,  which  we  have 
through  him,  is  sure,  certain,  and  perpetual,  so  that  we  believe 


526  COMMENTARY  ON  ST.  PAUL's  [chap.  V. 

the  same.  Wherefore,  if  we  cleave  unto  Christ  with  a  steadfast 
faith,  and  stand  fast  in  that  Hberty  wherein  he  hath  made  us  free, 
we  shall  obtain  those  inestimable  gifts;  but  if  we  be  careless  and 
negligent,  we  shall  lose  them.  It  is  not  without  cause  that  Paul 
biddeth  us  to  watch  and  stand  fast;  for  he  knew  that  the  devil 
seeketh  nothing  more  than  to  spoil  us  of  this  liberty,  which  cost 
Christ  so  great  a  price,  and  to  entangle  us  again  by  his  ministers 
in  the  yoke  of  bondage,  as  foUoweth. 

Verse  1.     Jind  be  not  entangled  again  with  the  yoke  of 
bondage. 

Paul  hath  spoken  most  effectually  and  profoundly  as  concern- 
ing grace  and  Christian  liberty,  and  with  high  and  mighty  words 
hath  exhorted  the  Galatians  to  continue  in  the  same,  for  it  is 
easily  lost;  therefore, he  biddeth  them  stand  fast, lest  that, through 
neghgence  or  security,  they  fall  back  again  from  grace  and  faith, 
to  the  law  and  works.  Now,  because  reason  judgeth  that  there 
can  be  no  danger  in  preferring  the  righteousness  of  the  law 
before  the  righteousness  of  faith  ;  therefore,  with  a  certain  indig- 
nation, he  inveigheth  against  the  law,  and  with  great  contempt 
he  calleth  it  a  yoke,  yea,  a  yoke  of  bondage.  So  Peter  calleth  it 
also,  "  Why  tempt  ye  God,  to  lay  a  yoke  on  the  disciples'  necks, 
which  neither  our  fathers  nor  we  are  able  to  bear?"  Acts  xv. 
And  thus  he  turneth  all  things  to  the  contrary.  For  the  false 
apostles  did  abase  the  promise,  and  magnified  the  law  and  the 
works  thereof  in  this  wise :  "  If  ye  will  be  made  free"  (say 
they)  "from  sin  and  death,  and  obtain  righteousness  and  life, 
fulfil  the  law,  be  circumcised,  observe  days,  months,  times,  and 
years,  offer  sacrifices,  and  do  such  other  like  things ;  then  shall 
this  obedience  of  the  law  justify  and  save  you."  But  Paul  saith 
the  contrary.  They  (saith  he)  that  teach  the  law  after  this  sort, 
do  not  set  men's  consciences  at  liberty,  but  snare  and  entangle 
them  with  a  yoke,  yea,  and  that  with  a  yoke  of  bondage. 

He  speaketh,  therefore,  of  the  law  very  basely  and  con- 
temptuously, and  calleth  it  a  hard  bondage,  and  a  servile  yoke  ; 
and  this  he  doth  not  without  great  cause.  For  this  pernicious 
opinion  of  the  law,  that  it  justifieth  and  maketh  men  righteous 
before  God,  is  deeply  rooted  in  man's  reason,  and  all  mankind  is 
so  wrapped  in  it,  that  it  can  hardly  get  out.  And  Paul  seemeth 
here  to  compare  those  that  seek  righteousness  by  the  law,  unto 
oxen  that  be  tied  to  the  yoke,  to  the  end  he  might  take  from  it 
tlie  glory  of  justifying  and  of  righteousness.  For,  like  as  oxen 
that  draw  in  the  yoke  with  great  toil,  receive  nothing  thereby 
but  forage  or  pasture,  and  when  they  be  able  to  draw  the  yoke 
no  more,  etre  appointed  to  the  slaughter ;  even  so  they  that  seek 
righteousness  by  the  law,  are  captives,  and  oppressed  with  the 
yoke  of  bondage,  that  is  to  say,  with  the  law ;  and  when  they 


VER.  1.]  EPISTLE   TO   THE   GA.LATIANS.  527 

have  tired  themselves  a  long  time  in  the  works  of  the  law,  with 
great  and  grievous  toil,  in  the  end  this  is  their  reward,  that  they 
are  miserable  and  perpetual  servants.  And  wherefore  ?  Even 
of  sin,  death,  God's  wrath,  and  of  the  devil.  Wherefore,  there 
is  no  greater  or  harder  bondage  than  the  bondage  of  the  law. 
Jt  is  not  without  cause,  then,  that  Paul  calleth  it  the  yoke  of 
bondage.  For,  as  we  have  often  said  before,  the  law  doth  but 
reveal,  increase,  and  aggravate  sin,  accuse,  terrify,  condemn,  and 
gender  wrath,  and  finally,  it  driveth  poor  consciences  into  despe- 
ration, which  is  the  most  miserable  and  most  grievous  bondage 
that  can  be.  Rom.  in.  3 — 5. 

He  useth,  therefore,  very  vehement  words  ;  for  he  would 
gladly  persuade  them  that  they  should  not  suffer  this  intolerable 
burden  to  be  laid  upon  their  shoulders  by  the  false  apostles,  or 
be  entangled  again  with  the  yoke  of  bondage.  As  if  he  should 
say.  We  stand  not  here  upon  a  matter  of  small  importance,  but 
either  of  everlasting  liberty  or  everlasting  bondage.  For  like 
as  freedom  from  God's  wrath  and  all  evils  is  not  temporal  or 
carnal,  but  everlasting ;  even  so  the  bondage  of  sin,  death,  the 
devil,  and  damnation  (wherewith  all  they  be  oppressed  which 
will  be  made  righteous  and  saved  by  the  law)  is  not  corporeal, 
and  such  as  continueth  for  a  time,  but  everlasting.  For  such 
workers  of  the  law  as  go  about  to  perform  and  accomplish  all 
things  precisely  and  exactly,  (for  of  such  Paul  speaketh,)  can 
never  find  quietness  and  peace  of  conscience  in  this  life.  They 
always  doubt  of  the  good  will  of  God  towards  them ;  they  are 
always  in  fear  of  death,  of  the  wrath  and  judgment  of  God;  and 
after  this  life  they  shall  be  punished  for  their  unbelief  with  ever- 
lasting damnation. 

Therefore  the  doers  of  the  law,  and  such  as  stand  altogether 
upon  the  righteousness  and  works  thereof,  are  rightly  called  the 
devil's  martyrs.  They  take  more  pains,  and  punish  themselves 
more  in  purchasing  hell,  (according  to  the  proverb,)  than  the 
martyrs  of  Christ  do  in  obtaining  heaven.  For  they  are  ♦or- 
mented  two  manner  of  ways  :  first,  they  miserably  afflict  them- 
selves whilst  they  live  here,  by  doing  of  many  hard  and  great 
works,  and  all  in  vain  ;  and  afterwards,  when  they  die,  they 
reap  for  a  recompense  eternal  damnation.  Thus  are  they  most 
miserable  martyrs,  both  in  this  life  and  in  the  life  to  come,  and 
their  bondage  is  everlasting.  Contrariwise,  the  godly  have 
troubles  in  this  world,  but  in  Christ  they  have  peace,  because 
they  believe  that  he  hath  overcome  the  world.  John  xvi.  33. 
Wherefore  we  must  stand  fast  in  that  freedom  which  Christ  hath 
purchased  for  us  by  his  death,  and  we  must  take  good  heed  that 
we  be  not  entangled  again  with  the  yoke  of  bondage ;  as  it 
happeneth  at  this  day  to  the  fantastical  spirits,  who,  falling  away 
from  faith  and  from  this  freedom,  have  procured  unto  themselves 


528  COMMENTARY   ON  ST.  PATJL's  [chAP.  V. 

here  a  temporal  bondage,  and  in  the  world  to  come  shall  be 
oppressed  with  an  everlasting  bondage.  As  for  the  Papists,  the 
most  part  of  them  are  become  at  this  day  plain  epicures.  Tliere- 
fore,  while  they  may,  they  use  the  liberty  of  the  flesh,  singing 
this  careless  song,  '^ Ede,  bibe,  lude,  post  mortem  nulla  vohip- 
tas:''  that  is,  "  eat,  drink,  and  make  good  cheer,  for  alter  this  life 
there  is  no  pleasure."  But  they  are  the  very  bond-slaves  of  the 
devil,  by  whom  they  are  holden  captives  at  his  will  and  pleasure: 
therefore  they  shall  feel  this  everlasting  bondage  in  hell.  Hitherto, 
Paul's  exhortation  hath  been  vehement  and  earnest,  but  that 
which  followeth  doth  far  pass  it. 

Verse  2.     Behold  I,  Paul,  say  unto  you,  that  if  yc  be  circum- 
cised, Christ  shall  profit  you  nothing. 

Paul  here,  wonderfully  stirred  up  with  zeal  and  fervency  of 
spirit,  thundereth  against  the  law  and  circumcision  :  and  these 
thunderiiigs,  proceeding  of  great  zeal,  the  Holy  Ghost  wresteth 
from  him,  when  he  sauh,  "Behold,  I,  Paul,"  &c.  I  (I  say)  who 
know  that  I  have  not  received  the  gospel  by  man,  but  by  the 
revelation  of  Jesus  Christ,  and  have  commission  and  authority 
from  above,  to  publish  and  to  preach  the  same  unto  you,  do  tell 
you,  that,  if  ye  be  circumcised,  Christ  shall  profit  you  nothing 
at  all.  This  is  a  very  hard  sentence,  whereby  Paul  declareth, 
that  to  be  circumcised  is  as  much  as  to  make  Christ  utterly  un- 
profitable ;  not  in  respect  of  himself,  but  of  the  Galatians,  who, 
being  deceived  by  the  subtilty  of  the  false  apostles,  believed, 
that,  besides  faith  in  Christ,  it  was  needful  for  the  faithful  to  be 
circumcised,  without  the  which  they  could  not  obtain  salvation. 

This  place  is  as  it  were  a  touchstone,  whereby  we  may  most 
certainly  and  freely  judge  of  all  doctrines,  works,  religions,  and 
ceremonies  of  all  men.  Whosoever  teach  that  there  is  any  thing 
necessary  to  salvation  (whether  they  be  Papists,  Turks,  Jews,  or 
sectaries)  besides  faith  in  Christ,  or  shall  devise  any  work,  or 
religion,  or  observe  any  rule,  tradition,  or  ceremony  whatsoever, 
with  this  opinion,  that  by  such  things  they  shall  obtain  forgive- 
ness of  sins,  righteousness,  and  everlasting  life ;  they  hear  in 
this  place  the  sentence  of  the  Holy  Ghost  pronounced  against 
them  by  the  apostle,  that  Christ  profiteth  them  nothing.  Seeing 
Paul  durst  give  this  sentence  against  the  law  and  circumcision, 
which  were  ordained  of  God  himself,  what  durst  he  not  do 
against  the  chaff  and  the  dross  of  men's  traditions  ? 

Wherefore,  this  place  is  a  terrible  thunderbolt  against  all  the 
kingdom  of  the  pope.  For  all  the  priests,  monks,  and  hermits, 
that  live  in  their  cloisters  (I  speak  of  the  best  of  them)  reposed 
all  their  trust  and  confidence  in  their  own  works,  righteousness, 
vows,  and  merits,  and  not  in  Christ,  whom  they  most  wickedly 
and  blasphemously  imagined  to  be  an  angry  judge,  an  accuser  and 


VER.  2.]  EPISTLE   TO  THE   GALATIANS.  529 

condemner ;  and  therefore  here  they  hear  their  judgment,  that 
Christ  profiteth  them  nothing.  For  if  they  can  put  away  sins, 
and  deserve  forgiveness  of  sins  and  everlasting  Hfe,  through  their 
own  righteousness  and  straitness  of  Hfe,  then  to  what  purpose 
was  Christ  born  ?  What  profit  have  they  by  his  death  and 
blood-shedding,  by  his  resurrection,  victory  over  sin,  death,  and 
the  devil,  seeing  they  are  able  to  overcome  these  monsters  by 
their  own  strength?  And  what  tongue  can  express,  or  what 
heart  can  conceive  how  horrible  a  thing  it  is  to  make  Christ  un- 
profitable ?  Therefore  the  apostle  casteth  out  these  words  with 
great  displeasure  and  indignation,  "  If  ye  be  circumcised,  Christ 
shall  profit  you  nothing;"  that  is  to  say,  no  profit  shall  redound 
unto  you  of  all  his  benefits,  but  he  hath  bestowed  them  all  upon 
you  in  vain. 

Hereby  it  appeareth  sufficiently,  that  nothing  under  the  sun  is 
more  hurtful  than  the  doctrine  of  men's  traditions  and  works: 
for  they  utterly  abolish  and  overthrow  at  once  the  truth  of  the 
gospel,  faith,  the  true  worshipping  of  God,  and  Christ  himself, 
in  whom  the  Father  hath  ordained  all  things.  In  Christ  are  hid 
all  the  treasures  of  wisdom  and  knowledge;  "in  him  dwelleth 
the  fulness  of  the  Godhead  bodily."  Col.  ii.  Wherefore  all  they 
that  are  either  authors  or  maintainers  of  the  doctrine  of  works, 
are  oppressors  of  the  gospel ;  they  make  the  death  and  victory 
of  Christ  unprofitable,  blemish  and  deface  his  sacraments,  and 
utterly  take  away  the  true  use  thereof;  and,  briefly,  they  are 
blasphemers,  enemies  and  deniers  of  God,  and  of  all  his  promises 
and  benefits.  Whoso  is  not  moved  with  these  words  of  Paul, 
(which  calleth  the  law  a  yoke  of  bondage,  and  saith,  that  they 
which  affirm  the  keeping  of  circumcision  to  be  necessary  to  sal- 
vation, make  Christ  unprofitable,)  and  cannot  be  driven  from 
the  law  and  circumcision,  nor  yet  from  the  confidence  which  he 
hath  in  his  own  righteousness  and  works,  nor  be  stirred  up  to 
seek  that  liberty  which  is  in  Christ,  his  heart  is  harder  than  stone 
and  iron. 

This  is,  therefore,  a  most  certain  and  clear  sentence,  that  Christ 
is  unprofitable,  that  is  to  say,  he  is  born,  crucified,  and  risen 
again  in  vain  to  him  that  is  circumcised,  that  is,  which  putteth  his 
trust  in  circumcision.  For  (as  I  have  said  before)  Paul  speaketh 
not  here  of  the  work  of  circumcision,  (which  hurtelh  not  him 
that  hath  no  affiance  or  opinion  of  righteousness  in  it,)  but  of  the 
use  of  the  work,  that  is  to  say,  of  the  confidence  and  righteous- 
ness which  is  annexed  to  the  work ;  for  we  must  understand 
Paul  according  to  the  matter  whereof  he  entreateth,  or  according 
to  the  argument  which  he  hath  in  hand,  which  is,  that  men  be 
not  justified  by  the  law,  by  works,  by  circumcision,  or  such-like. 
He  saith  not,  that  works  of  themselves  are  nothing,  but  the  con- 
fidence and  righteousness  of  works  are  nothing  ;  for  that  maketh 
67  2  Y 


1580  COMMENTARY   ON   ST.  PAUL's  [chAP.  V. 

Christ  unprofitable.  Therefore,  whoso  receiveth  circumcision, 
with  this  opinion,  that  it  is  necessary  to  justification,  to  him  Christ 
availeth  nothing. 

Let  us  bear  this  well  in  mind  in  our  private  temptations,  when 
the  devil  accuseth  and  terrifieth  our  conscience,  to  drive  it  to  des- 
peration. P'or  he  is  the  father  of  lying,  and  the  enemy  of  Chris- 
tian Uberty  ;  therefore  he  tormenteth  us  every  moment  with  false 
fears,  that  when  our  conscience  hath  lost  this  Christian  liberty,  it 
should  feel  the  remorse  of  sin  and  condemnation,  and  always  re- 
main in  anguish  and  terror.  When  that  great  dragon,  (I  say,) 
that  old  serpent  the  devil,  (who  deceiveth  the  whole  world,  and 
accuseth  our  brethren  in  the  presence  of  God  day  and  night, 
(Apoc.  xii.)  Cometh  and  layeth  unto  thy  charge,  that  thou  hast 
not  only  done  no  good,  but  hast  also  transgressed  the  law  of  God, 
say  unto  him.  Thou  troublest  me  with  the  remembrance  of  my 
sins  past ;  thou  puttest  me  also  in  mind  that  I  have  done  no  good. 
But  this  is  nothing  to  me;  for  if  either  I  trusted  in  mine  own 
■good  deeds,  or  distrusted  because  I  have  done  none,  Christ  should 
both  ways  profit  me  nothing  at  all.  Therefore,  whether  thou  lay 
my  sins  before  me, or  my  good  works,  I  pass  not;  but, removing 
both  far  out  of  my  sight,  I  only  rest  in  that  liberty  wherein  Christ 
hath  made  me  free.  I  know  him  to  be  profitable  unto  me,  there- 
fore I  will  not  make  him  unprofitable  ;  which  I  should  do,  if 
either  I  should  presume  to  purchase  myself  favour  and  everlast- 
ing life  by  my  good  deeds,  or  should  despair  of  salvation  because 
of  my  sins. 

Wherefore  let  us  learn  with  all  diligence  to  separate  Christ  fai 
from  all  works,  as  well  good  as  evil :  from  all  laws,  both  of  God 
and  man,  and  from  all  troubled  consciences  ;  for  with  all  these 
Christ  hath  nothing  to  do.  He  hath  to  do,  I  grant,  with  afflicted 
consciences  :  howbeit,  not  to  afflict  them  more,  but  to  raise  them 
up,  and  in  their  affliction  to  comfort  them.  Therefore,  if  Christ 
appear  in  the  likeness  of  an  angry  judge,  or  of  a  lawgiver  that 
requireth  a  strait  account  of  our  life  past,  then  let  us  assure  our- 
selves that  it  is  not  Christ,  but  a  raging  fiend.  For  the  Scripture 
painteth  out  Christ  to  be  our  reconciliation,  our  advocate,  and 
•our  comforter.  Such  a  one  he  is  and  ever  shall  be  :  he  cannot 
be  unlike  himself. 

Therefore,  whensoever  the  devil,  transforming  himself  into  the 
likeness  of  Christ,  disputeth  with  us  after  this  manner  :  This  thou 
oughtest,  being  admonished  by  my  word,  to  have  done,  and  hast 
not  done  it ;  and  this  thou  oughtest  not  to  have  done,  and  hast 
•done  it:  know  thou,  therefore,  that  I  will  take  vengeance  on  thee, 
&c.  Let  this  nothing  at  all  move  us,  but  by-and-by  let  us  thus 
think  with  ourselves:  Christ  speaketh  not  to  poor,  afflicted,  and 
■despairing  consciences  after  this  manner :  he  addeth  not  affliction 
40  the  afflicted;  he  breaketh  not  the  bruised  reed,  neither  quench 


TER.  3.]  EPISTLE  TO  THE   GALATIANS.  531 

eth  he  the  smoking  flax.  Isa.  xlii.  2.  Indeed  to  the  hard-hearted 
he  speaketh  sharply ;  but  such  as  are  terrified  and  afflicted,  he 
most  lovingly  and  comfortably  allureth  unto  him,  saying,  "  Come 
unto  me,  all  ye  that  travail  and  be  heavy  laden,  and  I  will  re- 
fresh you."  Matt.  xi.  28.  "  I  came  not  to  call  the  righteous,  but 
sinners  to  repentance."  Matt.  ix.  13.  "  Be  of  good  comfort,  my 
son,  thy  sins  are  forgiven  thee."  Matt.  ix.  2.  "  Be  not  afraid,  I 
have  overcome  the  world."  John  xvi.  33.  «  The  Son  of  man 
came  to  seek  out  and  to  save  that  which  was  lost."  Luke  xix. 
10.  We  must  take  good  heed,  therefore,  lest  that  we,  being  de- 
ceived by  the  wonderful  sleights  and  infinite  subtleties  of  Satan, 
do  receive  an  accuser  and  condemnor  in  the  stead  of  a  com- 
forter and  saviour ;  and  so,  under  the  vizor  of  a  false  Christ,  that 
is  to  say,  of  the  devil,  we  lose  the  true  Christ,  and  make  him  un- 
profitable unto  us.  Thus  much  have  we  said  as  touching  private 
and  particular  temptations,  and  how  we  should  use  ourselves 
therein. 

Verse  3.     For  I  testify  again  unto  every  man  which  is  cir- 
cumcised, that  he  is  bound  to  keep  the  luhole  law. 

The  first  inconvenience  is,  indeed,  very  great,  where  Paul 
saith,  that  Christ  profiteth  them  nothing  which  are  circumcised, 
and  this  that  followeth  is  nothing  less,  where  he  saith,  that  they 
which  are  circumcised,  are  bound  to  keep  the  whole  law.  He 
speaketh  these  words  with  such  earnestness  and  vehemency  of 
spirit,  that  he  confirmeth  them  with  an  oath  :  "  I  testify,"  that  is 
to  say,  I  swear  by  the  living  God.  But  these  words  may  be  ex- 
pounded two  ways,  negatively  and  affirmatively.  Negatively, 
after  this  manner :  I  testify  unto  every  man  which  is  circumcised, 
that  he  is  bound  to  keep  the  whole  law,  that  is  to  say,  that  he 
performeth  no  piece  of  the  law :  yea,  that  in  the  very  work  of 
circumcision  he  is  not  circumcised,  and  even  in  the  fulfilling  of 
the  law  he  fulfilleth  it  not,  but  transgresseth  it.  And  this  seena- 
eth  to  me  to  be  the  simple  and  true  meaning  of  Paul  in  this 
place.  Afterwards,  in  the  sixth  chapter,  he  expoundeth  himself, 
saying,  "  they  themselves  which  are  circumcised  keep  not  the 
law."  So  he  saith  also  before,  in  the  third  chapter,  "  whosoever 
are  of  the  works  of  the  law,  are  under  the  curse."  As  if  he 
said.  Although  ye  be  circumcised,  yet  are  ye  not  righteous  and 
free  from  the  law ;  but  by  this  deed  ye  are  rather  debtors  and 
bond-servants  of  the  law  ;  and  the  more  ye  go  about  to  satisfy 
the  law,  and  to  be  set  free  from  it,  the  more  ye  entangle  and 
snare  yourselves  in  the  yoke  thereof,  so  that  it  hath  more  power 
to  accuse  and  condemn  you.  This  is  to  go  backward  like  the 
crab,  and  to  wash  away  filth  with  filth. 

And  this  which  I  say  by  occasion  of  Paul's  words,  I  ha.ve 
learned  both  in  myself  and  others.     I  have  seen  many  which 


599  COMMENTARY   ON   ST.  PAUL's  [chaP.  V. 

have  painfully  travailed,  and  upon  mere  conscience  have  done 
as  much  as  was  possible  for  them  to  do,  in  fasting,  in  prayer,  in 
wearing  of  hair,  in  punishing  and  tormenting  their  bodies  with 
sundry  exercises,  (whereby  at  length  they  must  needs  have  utterly 
consumed  them,  yea,  although  they  had  been  made  of  iron,)  and 
all  to  this  end  that  they  might  obtain  quietness  and  peace  of  con- 
science :  notwithstanding,  the  more  they  travailed,  the  more  they 
were  stricken  down  with  fear,  and  especially  when  the  hour  of 
death  approached,  they  were  so  fearful,  that  I  have  seen  many 
murderers  and  other  malefactors  condemned  to  death,  dying  more 
courageously  than  they  did,  which  notwithstanding  had  lived 
very  holily. 

Therefore  it  is  most  true,  that  they  which  do  the  law,  do  it 
not ;  for  the  more  they  go  about  to  fulfil  the  law,  the  more  they 
transgress  it.  Even  so  we  say  and  judge  of  men's  traditions. 
The  more  a  man  striveth  to  pacify  his  conscience  thereby,  the 
more  he  troubleth  and  tormenteXh  it.  When  I  was  a  monk,  I 
endeavoured,  as  much  as  possible,  to  live  after  the  strait  rule  of 
mine  order.  I  was  wont  to  shrive  myself  with  great  devotion, 
and  to  reckon  up  all  my  sins,  (yet  being  always  very  contrite 
before  :)  and  I  returned  to  confession  very  often,  and  thoroughly 
performed  the  penance  that  was  enjoined  unto  me ;  yet,  for  all 
this,  my  conscience  could  never  be  fully  certified,  but  was  always 
in  doubt,  and  said,  "This  or  that  thou  hast  not  done  rightly; 
thou  wast  not  contrite  and  sorrowful  enough;  this  sin  thou  didst 
omit  in  thy  confession,"  &c.  Therefore,  the  more  I  went  about 
to  help  my  weak,  wavering,  and  afilicted  conscience,  by  men's 
traditions,  the  more  weak  and  doubtful,  and  the  more  alliicted  I 
was.  And  ihus,  the  more  I  observed  men's  traditions,  the  more 
I  transgressed  them,  and  in  seeking  after  righteousness  by  mine 
order,  I  could  never  attain  unto  it ;  for  it  is  impossible  (as  Paul 
saith)  that  the  conscience  should  be  pacified  by  the  works  of  the 
law,  and  much  more  by  men's  traditions,  without  the  promise 
and  glad  tidings  concerning  Christ. 

Wherefore,  they  that  seek  to  be  justified  and  quickened  by  the 
law,  are  much  farther  off  from  righteousness  and  life,  than  the 
publicans,  sinners,  and  harlots.  For  they  cannot  trust  to  their 
own  works,  seeing  they  be  such  that  they  cannot  hope  to  obtain 
grace  and  forgiveness  of  sins  thereby;  for  if  righteousness,  and 
works  done  according  to  the  law,  do  not  justify,  liow  can  sins 
justify  which  are  committed  contrary  to  the  law  ?  Therefore,  in 
this  point  they  are  in  far  better  case  than  the  justiciaries;  for  they 
have  no  afiiance  in  their  own  works,  which  greatly  hindereth 
true  faith  in  Christ,  if  it  do  not  utterly  take  it  away.  Contrari- 
wise, the  justiciaries,  which  abstain  outwardly  from  sins,  and 
hve  holily  atid  without  blame  in  the  sight  of  the  world,  cannot 
be  without  the  opinion  of  their  own  righteousness,  with  which 


VER.  3.]  EPISTLE    TO   THE   GALATIANS.  533 

the  true  faith  in  Christ  cannot  stand ;  and  for  this  cause  they  be 
more  miserable  than  the  publicans  and  harlots,  who  offer  not 
their  good  works  to  God  in  his  displeasure,  that  for  the  same  he 
may  recompense  them  with  everlasting  life,  (as  the  justiciaries 
do,)  for  they  have  none  to  offer ;  but  desire  that  their  sins  may 
be  pardoned  for  Christ's  sake. 

The  other  exposition  is  affirmative.  He  that  is  circumcised  is 
also  bound  to  keep  the  whole  law ;  for  he  that  receiveth  Moses 
in  one  point,  must  of  necessity  receive  him  in  all.  And  it  helpeth 
nothing  to  say,  that  circumcision  is  necessary,  and  not  the  rest  of 
Moses's  laws;  for  by  the  same  reason  that  thou  art  bound  to  keep 
circumcision,  thou  art  also  bound  to  keep  the  whole  law.  Now, 
to  be  bound  to  keep  the  whole  law,  is  nothing  else  but  to  show, 
in  effect,  that  Christ  is  not  yet  come.  If  this  be  true,  then  are 
we  bound  to  keep  all  the  Jewish  ceremonies,  and  laws  touching 
meats,  places,  and  times ;  and  Christ  must  be  looked  for  as  yet 
to  come,  that  he  may  abolish  the  Jewish  kingdom  and  priest- 
hood, and  set  up  a  new  kingdom  throughout  the  whole  world. 
But  the  whole  Scripture  witnesseth,  and  the  sequel  thereof 
plainly  declareth,  that  Christ  is  already  come;  that,  by  his  death, 
he  hath  redeemed  mankind;  that  he  hath  abolished  the  law;  and 
that  he  hath  fulfilled  all  things  which  all  the  prophets  have  fore- 
told of  him.  Therefore,  the  law  being  clean  abolished,  and  quite 
taken  away,  he  hath  given  unto  us  grace  and  truth.  It  is  not 
then  the  law,  nor  the  works  thereof,  but  it  is  faith  in  Jesus  Christ, 
that  maketh  a  man  righteous. 

Some  would  bind  us,  at  this  day,  to  certain  of  Moses's  laws 
that  like  them  best,  as  the  false  apostles  would  have  done  at  that 
time.  But  this  is  in  nowise  to  be  suffered.  For,  if  we  give 
Moses  leave  to  rule  over  us  in  any  thing,  we  are  bound  to  obey 
him  in  all  things;  wherefore,  we  will  not  be  burdened  with  any 
law  of  Moses.  We  grant  that  he  is  to  be  read  amongst  us,  and 
to  be  heard  as  a  prophet  and  a  witness-bearer  of  Christ;  and 
moreover,  that  out  of  him  we  may  take  good  examples  of  good 
laws  and  holy  life ;  but  we  will  not  suffer  him  in  anywise  to 
have  dominion  over  our  conscience.  In  this  case  let  him  be 
dead  and  buried,  and  let  no  man  know  where  his  grave  is. 
Deut,  xxxiv.  6. 

The  former  exposition,  that  is  to  say,  the  negative,  seemeth  to 
me  to  be  more  apt  and  more  spiritual ;  notwithstanding  both  are 
good,  and  both  do  condemn  the  righteousness  of  the  law.  The 
first  is,  that  we  are  so  far  from  obtaining  righteousness  by  the 
law,  that  the  more  we  go  about  to  accomplish  the  law,  the  more 
we  transgress  the  law;  the  second  is,  that  he,  which  will  perform 
any  piece  of  the  law,  is  bound  to  keep  the  whole  law ;  and,  to 
conclude,  that  Christ  profiteth  them  nothing  at  all  which  will  be 
justified  by  the  law. 

2  r  2 


584  COMMENTARY  ON  ST.  PAUl's  [chap.  V. 

Hereby  it  appeareth  that  Paul  meaneth  nothing  else,  but  that 
the  law  is  a  plain  denial  of  Christ.  Now,  it  is  a  wonderful  thing 
that  Paul  dare  affirm  that  the  law  of  Moses,  which  was  given 
by  God  to  the  people  of  Israel,  is  a  denial  of  Christ.  Why,  then, 
did  God  give  it?  Before  the  coming  of  Christ,  and  before  his 
manifestation  in  the  flesh,  the  law  was  necessary ;  for  the  law  is 
our  schoolmaster  to  bring  us  unto  Christ.  But,  now  that  Christ 
is  revealed,  in  that  we  believe  in  him,  we  are  no  longer  under 
the  schoolmaster.  Hereof  we  have  spoken  largely  enough 
before,  in  the  end  of  the  third  chapter.  Whoso  teacheth,  then, 
that  the  law  is  necessary  to  righteousness,  teacheth  a  plain  denial 
of  Christ  and  of  all  his  benefits;  he  maketh  God  a  liar,  yea,  he 
maketh  the  law  also  a  liar;  for  the  law  itself  beareth  witness  of 
Christ,  and  of  the  promises  made  us  concerning  Christ,  and  hath 
foretold  that  he  should  be  a  king  of  grace,  and  not  of  the  law. 

Verse  4.     Ye  are  abolished  {or.  separated)  from  Christ,  who- 
soever are  justified  by  the  law  ;  ye  are  fallen  from  grace. 

Here  Paul  expoundeth  himself,  and  showeth  that  he  speaketh 
not  simply  of  the  law,  nor  of  the  work  of  circumcision,  but  of 
the  confidence  and  opinion  that  men  have  to  be  justified  thereby. 
As  if  he  would  say,  I  do  not  utterly  condemn  the  law  or  cir- 
cumcision, (for  it  is  lawful  for  me  to  drink,  to  eat,  and  to  keep 
company  with  the  Jews,  according  to  the  law ;  it  is  lawful  for 
me  to  circumcise  Timothy,)  but  to  seek  to  be  justified  by  the 
law,  as  if  Christ  were  not  yet  come,  or,  being  now  present,  he 
alone  were  not  able  to  justify,  this  is  it  which  I  condemn ;  for 
this  is  to  be  separated  from  Christ.  Therefore,  saith  he,  ye  are 
abolished,  that  is,  ye  are  utterly  void  of  Christ ;  Christ  is  not  in 
you,  he  worketh  not  in  you  any  more  :  ye  are  not  partakers  of 
the  knowledge,  the  spirit,  the  fellowship,  the  favour,  the  liberty, 
the  life,  or  the  doings  of  Christ,  but  ye  are  utterly  separate  from 
him,  so  that  he  hath  no  more  to  do  with  you,  nor  ye  with  him. 

These  words  of  Paul  are  diligently  to  be  noted,  that  to  seek 
righteousness  by  the  law,  is  nothing  else  but  to  be  separated 
from  Christ,  and  to  make  him  utterly  unprofitable.  What  can 
be  spoken  more  mightily  against  the  law  ?  What  can  be  set 
up  against  this  thunderbolt?  Wherefore,  it  is  impossible  that 
Christ  and  the  law  should  dwell  together  in  one  heart;  for  either 
the  law  or  Christ  must  give  place.  But,  if  thou  think  that  Christ 
and  the  law  can  dwell  together,  then  be  thou  sure  that  Christ 
dwellelh  not  in  thy  heart;  but  the  devil,  in  the  likeness  of  Christ, 
accusing  and  terrifying  thee,  and  straitly  exacting  of  thee  the 
laws  and  the  works  thereof;  for  the  true  Christ  (as  I  have  said 
before)  neither  calleth  thee  to  a  reckoning  for  thy  sins,  nor 
biddeth  thee  to  trust  to  thine  own  good  works.  And  the  true 
knowledge  of  Christ,  or  faith,  disputeth  not  whether  thou  hast 


VER.  4.]  EPISTLE   TO  THE   GALATIANS.  535 

done  good  works  to  righteousness,  or  evil  works  to  condemna- 
tion ;  but  simply  concludeth  aftei  tiiis  sort :  If  thou  have  done 
good  works,  thou  art  not,  therefore,  justified ;  or  if  thou  have 
done  evil  works,  thou  art  not,  therefore,  condemned.  I  neither 
take  from  good  works  their  praise,  nor  commend  evil  works ; 
but  in  the  matter  of  justification,  I  say,  we  must  look  how  we 
may  hold  Christ,  lest,  if  we  seek  to  be  justified  by  the  law,  we 
make  him  unprofitable  unto  us.  For  it  is  Christ  alone  that 
justifieth  me,  both  against  my  evil  deeds,  and  without  my  good 
deeds.  If  I  have  this  persuasion  of  Christ,  I  lay  hold  of  the  true 
Christ.  But  if  I  think  that  he  exacteth  the  law  and  works  of 
me  to  salvation,  then  he  becometh  unprofitable  unto  me,  and  I 
am  utterly  separated  from  him. 

These  are  dreadful  sentences  and  threatenings  against  the 
righteousness  of  the  law,  and  man's  own  righteousness.  More- 
over, they  are  also  most  certain  principles  which  confirm  the 
article  of  justification.  This  is,  then,  the  final  conclusion : 
Either  thou  must  forego  Christ,  or  the  righteousness  of  the  law. 
If  thou  retain  Christ,  thou  art  righteous  before  God ;  but  if  thou 
stick  to  the  law,  Christ  availeth  thee  nothing ;  thou  art  bound 
to  keep  the  whole  law,  and  thou  hast  now  sentence  already  pro- 
nounced against  thee :  "  Cursed  is  every  one  that  fulfilleth  not 
all  the  things  that  are  written  in  this  law."  Deut.  xxvii.  26.  As 
we  have  said  of  the  law,  so  we  say  also  of  men's  traditions. 
Either  the  pope,  with  his  religious  rout,  must  reject  all  those 
things  wherein  hitherto  he  hath  put  his  trust,  or  else  Christ  shall 
be  unprofitable  to  them.  And  hereby  we  may  plainly  see  how 
pernicious  and  pestilent  the  Popish  doctrine  hath  been;  for  it  hath 
led  men  clean  away  from  Christ,  and  made  him  altogether  unpro- 
fitable. God  complaineth  in  the  twenty-third  of  Jeremiah,  that  the 
prophets  prophesied  lies  and  the  dreams  of  their  own  heart,  to 
the  end  that  his  people  should  forget  his  name.  Therefore,  Hke 
as  the  false  prophets,  leaving  the  right  interpretation  of  the  law, 
and  the  true  doctrine  concerning  the  seed  of  Abraham,  in  whom 
all  the  nations  of  the  earth  should  be  blessed,  preached  their 
own  dreams,  to  the  end  that  the  people  should  forget  their  God ; 
even  so  the  Papists  having  darkened  and  defaced  the  doctrine  of 
Christ,  so  that  they  made  it  of  none  effect,  taught  and  set  forth 
nothing  else  but  the  doctrine  of  works,  whereby  they  drew  the 
whole  world  away  from  Christ.  Whoso  earnestly  considereth 
this  matter,  cannot  but  fear  and  tremble. 

Verse  4.     Ye  are  fallen  from  grace. 

That  is  to  say,  ye  are  no  longer  in  the  kingdom  of  grace.  For 
like  as  he  that  is  in  a  ship,  on  which  side  soever  he  falleth  into 
the  sea,  is  drowned,  even  so  he  which  is  fallen  from  grace  mjst 
needs  perish.     He,  therefore,  that  will  be  justified  by  the  law,  is 


536  COMMENTARY  ON  ST.  PAUL's  [chap.  V. 

fallen  into  the  sea,  and  hath  cast  himself  into  danger  of  eternal 
death.  Now,  if  tliey  fall  from  grace  which  will  be  just^fied  by 
the  moral  law,  whither  shall  they  foil,  I  pray  you,  which  will  be 
justified  by  their  own  traditions  and  vows }  Even  to  the  bottom 
of  hell.  No,  forsooth,  they  fly  up  into  heaven :  for  so  they  them- 
selves have  taught  us.  "  Whosoever  live  (say  they)  according 
to  the  rule  of  St.  Francis,  Domitiick,  Benedict,  or  such  other,  the 
peace  and  mercy  of  God  is  upon  them."  Again,  "All  they  that 
observe  and  keep  chastity,  obedience,  &c,,  shall  have  everlasting 
life."  But  let  these  toys  go  ther devil,  from  whence  they  came, 
and  hearken  what  Paul  teacheth  thee  here,  and  what  Christ 
teacheth,  saying,  "  he  that'  believeth  in  the  Son  of  God,  hath  ever- 
lasting life :  but  he  that  believeth  not  in  the  Son,  shall  not  see 
life,  but  the  wrath  of  God  abideth  upon  him."  John  iii.  36. 
Again,  "he  that  believeth  not  is  judged  already,"    John  iii.  18. 

Now,  like  as  all  the  doctrine  of  the  Papists  (to  note  this  by  the 
waj )  concerning  men's  traditions,  works,  vows,  and  merits,  was 
most  common  in  the  world,  so  was  it  thought  to  be  the  best  and 
most  certain  of  all  others ;  whereby  the  devil  hath  both  set  up 
and  established  his  kingdom  most  mightily.  Therefore,  when 
we  at  this  day  do  impugn  and  vanquish  this  doctrine  by  the 
power  of  God's  word,  as  chaff  is  driven  away  by  the  wind,  it  is 
no  marvel  that  Satan  rageth  so  cruelly  against  us,  raiseth  up 
slanders  and  offences  everywhere,  and  setteth  the  whole  world 
in  our  tops.  Then  will  some  men  say,  it  had  been  better  to  have 
held  our  peace  ;  for  then  had  none  of  these  evils  been  raised  up. 
But  we  ought  more  to  esteem  the  favour  of  God,  whose  glory 
we  set  forth,  than  to  care  for  the  tyranny  of  the  world  which 
persecuteth  us.  For  what  is  the  pope  and  the  whole  world  in 
comparison  of  God  ?  Indeed,  we  are  weak,  and  bear  a  heavenly 
treasure  in  brittle  and  earthly  vessels ;  but,  although  the  vessels 
be  never  so  brittle,  yet  is  the  treasure  inestimable.  2  Cor,  iv.  7. 

These  words,  "  ye  are  fallen  from  grace,"  must  not  be  coldly 
or  slenderly  considered:  for  they  are  weighty,  and  of  great  im- 
portance. He  that  falleth  from  grace,  utterly  loseth  the  atone- 
ment, the  forgiveness  of  sins,  the  righteousness,  liberty,  and  life, 
that  Jesus  Christ  hath  merited  for  us  by  his  death  and  resurrec- 
tion ;  and,  instead  thereof,  he  purchaseth  to  himself  the  wrath 
and  judgment  of  God,  sin,  death,  the  bondage  of  the  devil,  and 
everlasting  damnation.  And  this  place  strongly  confirmeth  and 
fortifieth  our  doctrine  concernmg  faith,  or  the  article  of  justifica- 
tion, and  marvellously  comforteth  us  against  the  cruel  rage  of  the 
Papists,  that  persecute  and  condemn  us  as  heretics  because  we 
teach  this  article.  Indeed,  this  place  ought  to  fear  the  enemies 
of  faith  and  grace,  that  is  to  say,  all  that  seek  righteousness  by 
works,  from  persecuting  and  blaspheming  the  word  of  grace,  life, 
and  everlasting  salvation.     But  they  be  so  hard-hearted  and  ob- 


VER.  5.]  EPISTLE   TO  THE   GALA.TIANS.  537 

stinate,  that  seeing  they  see  not,  and  hearing  they  hear  not ;  and 
when  they  read  this  dreadful  sentence  of  the  apostle  pronounced 
against  them,  they  understood  it  not.  Let  us  leave  them,  there- 
fore, unto  themselves  ;  for  they  are  blind,  and  leaders  of  the 
blind.    Matt.  xv.  14. 

Verse  5.     For  we,  in  spirit,  wait  for  the  hope  of  righteousness 
through  faith. 

Paul  here  knitteth  up  the  matter  with  a  notable  conclusion, 
saying,  Ye  will  be  justified  by  the  law,  by  circumcision,  and  by 
works;  but  we  seek  not  to  be  justified  by  this  means,  lest  Christ 
should  be  made  utterly  unprofitable  unto  us,  and  we  become 
debtors  to  perform  the  whole  law,  and  so  finally  fall  away  from 
grace  :  but  we  wait  in  spirit,  through  faith,  for  the  hope  of  right- 
eousness. Every  word  is  here  diligently  to  be  noted,  for  they 
are  pithy  and  full  of  power.  He  doth  not  only  say,  as  he  is 
wont,  we  are  justified  by  faith,  or  in  spirit  by  faith,  but  moreover 
he  addeth,  "  We  wait  for  the  hope  of  righteousness,"  including 
hope  also,  that  he  may  comprehend  the  whole  matter  of  faith. 

Hope,  after  the  manner  of  the  Scriptures,  is  taken  two  ways: 
namely,  for  the  thing  that  is  hoped  for,  and  for  the  affection  of 
him  that  hopeth.  For  the  thing  that  is  hoped  for,  it  is  taken  in 
the  first  chapter  to  the  Colossians  :  "  For  the  hope's  sake  which 
is  laid  up  for  you  in  heaven,"  that  is  to  say,  the  thing  which  ye 
hope  for.  For  the  affection  of  him  that  hopeth,  it  is  taken  in  the 
eighth  to  the  Romans  :  "  For  we  are  saved  by  hope."  So  hope 
in  this  place  also  may  be  taken  in  two  ways,  and  so  it  yieldeth 
a  double  sense.  The  first  is :  We  wait  in  spirit,  through  faith, 
for  the  hope  of  righteousness,  that  is  to  say,  the  righteousness 
hoped  for,  which  shall  be  certainly  revealed  in  such  tinie  as 
pleaseth  the  Lord  to  give  it.  The  second  :  We  wait  in  spirit,  by 
faith  for  righteousness  with  hope  and  desire :  that  is  to  say,  we 
are  righteous;  howbeit  our  righteousness  is  not  yet  revealed, 
but  hangeth  yet  in  hope.  For  as  long  as  we  live  here,  sin  re- 
maineth  in  our  flesh  ;  there  is  also  a  law  in  our  flesh  and  mem- 
bers, rebelling  against  the  law  of  our  mind,  and  leading  us  cap- 
tives unto  the  service  of  sin.  Rom.  vii.  23.  Now,  when  these 
affections  of  the  flesh  do  rage  and  reign,  and  we  on  the  other 
side  do,  through  the  Spirit,  wrestle  against  the  same,  then  is 
there  a  place  for  hope.  Indeed  we  have  begun  to  be  justified 
through  faith,  whereby  also  we  have  received  the  first-fruits  of 
the  Spirit ;  and  the  mortification  of  the  flesh  is  also  begun  in  us; 
but  we  be  not  yet  perfectly  righteous.  It  remaineth,  then,  that 
we  be  perfectly  justified,  and  this  is  it  which  we  hope  for.  So 
our  righteousness  is  not  yet  in  actual  possession,  but  lieth  under 
hope. 

This  is  a  sweet  and  a  sound  consolation,  whereby  afilicted  and 
G8 


538  COMMENTARY  ON  ST.  PAULAS  [CHAP.  V. 

troubled  consciences,  feeling  their  sin,  and  terrified  with  every 
fiery  dart  of  the  devil,  may  be  marvellously  comforted.  For  the 
feeling  of  sin,  the  wrath  of  God,  death,  hell,  and  all  other  ter- 
rors, is  wonderful  strong  in  the  conflict  of  conscience  ;  as  I 
myself,  being  taught  by  experience,  do  know.  Then  counsel 
must  be  given  to  the  poor  afflicted,  in  this  wise :  Brother,  thou 
desirest  to  have  a  sensible  feeling  of  thy  justification ;  that  is, 
thou  wouldst  have  such  a  feeling  of  God's  favour,  as  thou  hast 
of  thine  own  sin  ;  but  that  will  not  be.  But  thy  righteousness 
ought  to  surmount  all  feeling  of  sin  ;  that  is  to  say,  thy  right- 
eousness, or  justification,  whereupon  thou  boldest,  standeth  not 
upon  thine  own  feeling,  but  upon  the  hoping  that  it  shall  be  re- 
vealed when  it  pleaseth  the  Lord.  Wherefore,  thou  must  not 
judge  according  to  the  feeling  of  sin  which  troubleth  and  terrifieth 
thee,  but  according  to  the  promise  and  doctrine  of  faith,  whereby 
Christ  is  promised  unto  thee,  who  is  thy  perfect  and  everlasting 
righteousness.  Thus  the  hope  of  the  afflicted,  consisting  in  the 
inward  affection,  is  stirred  up  by  faith,  in  the  midst  of  all  terrors 
and  feeling  of  sin,  to  hope  that  he  is  righteous.  Moreover,  if 
hope  be  here  taken  for  the  thing  which  is  hoped  for,  it  is  thus  to 
be  understood,  and  that  which  a  man  now  seeth  not,  he  hopeth 
in  time  shall  be  made  perfect  and  clearly  revealed. 

Either  sense  may  well  stand;  but  the  first,  touching  the  inward 
desire  and  affection  of  hoping,  bringeth  more  plentiful  consola- 
tion, for  my  righteousness  is  not  yet  perfect,  it  cannot  yet  be  felt: 
yet  I  do  not  despair :  for  faith  showeth  unto  me  Christ,  in  whom 
I  trust,  and  when  I  have  laid  hold  of  him  by  faith,  I  wrestle 
against  the  fiery  darts  of  the  devil,  and  I  take  a  good  heart 
through  hope  against  the  feeling  of  sin,  assuring  myself  that  I 
have  a  perfect  righteousness  prepared  for  me  in  heaven.  So 
both  these  sayings  are  true,  that  I  am  made  righteous  already  by 
that  righteousness  which  is  begun  in  me ;  and  also  I  am  raised 
up  in  the  same  hope  against  sin,  and  wait  for  the  full  consum- 
mation of  perfect  righteousness  in  heaven.  These  things  are  not 
rightly  understood,  but  when  they  be  put  in  practice. 

WHAT    DIFFERENCE    THERE    IS    BETWEEN    FAITH    AND    HOPE. 

Here  ariseth  a  question.  What  difference  there  is  between  faith 
and  hope  ?  The  sophisters  and  schoolmen  have  laboured  very 
much  in  this  matter,  but  they  could  never  show  any  certainty. 
Yea,  to  us  which  travail  in  the  Holy  Scriptures  with  much  dili- 
gence, and  also  with  more  fulness  and  power  of  spirit,  (be  it 
spoken  without  any  brag,)  it  is  hard  to  find  any  diflerence.  For 
there  is  so  great  affinity  between  faith  and  hope,  that  the  one 
cannot  be  separate  from  the  other.  Notwithstanding,  there  is  a 
difference  between  them,  which  is  gathered  of  their  several 
offices,  diversity  of  working,  and  of  their  ends. 


VER.  5.]  EPISTLE  TO  THE   GALATIANS.  539 

First,  tliey  differ  in  respect  of  their  subject,  that  is,  of  the 
ground  wherein  they  rest.  For  faith  resteth  in  the  understanding, 
and  hope  resteth  in  the  will ;  but,  in  very  deed,  they  cannot  be 
separated,  the  one  having  respect  to  the  other,  as  the  two  cheru- 
bims  of  the  mercy-seat,  which  could  not  be  divided.  Exod. 
XXV.  20. 

Secondly,  they  differ  in  respect  of  their  office,  that  is,  of  their 
working.  For  faith  telleth  what  is  to  be  done  ;  it  teacheth,  pre- 
scribeth,  and  directeth,  and  it  is  a  knowledge.  Hope  is  an  ex- 
hortation which  stirrcth  up  the  mind  that  it  may  be  strong,  bold, 
and  courageous;  that  it  may  suffer  and  endure  adversity,  and  in 
the  midst  thereof  wait  for  better  things. 

Thirdly,  they  difl'er  as  touching  their  object,  that  is,  the  special 
matter  whereunto  they  look.  For  faith  hath  for  her  object  the 
truth,  teaching  us  to  cleave  surely  thereto,  and  looking  upon  the 
word  and  promise  of  the  thing  that  is  promised.  Hope  hath  for 
her  object  the  goodness  of  God,  and  looketh  upon  the  thing 
which  is  promised  in  the  word,  that  is,  upon  such  matters  as 
faith  teacheth  us  to  be  hoped  for. 

Fourthly,  they  differ  in  order.  For  faith  is  the  beginning  of 
life  before  all  tribulation.  Heb.  xi.  But  hope  cometh  afterwards, 
proceeding  of  tribulation.   Rom.  v. 

Fifthly,  they  differ  by  the  diversity  of  working.  For  faith  is  a 
teacher  and  a  judge,  fighting  against  errors  and  heresies,  judging 
spirits  and  doctrines;  but  hope  is,  as  it  were,  the  general  or 
captain  of  the  field,  fighting  against  tribulation,  the  cross,  impa- 
tiency,  heaviness  of  spirit,  weakness,  desperation,  and  blasphemy, 
and  it  waiteth  for  good  things,  even  in  the  midst  of  all  evils. 

Therefore,  when  I  am  instructed  by  faith  in  the  word  of  God, 
and  lay  hold  of  Christ,  believing  in  him  with  my  whole  heart, 
then  am  I  righteous  by  this  knowledge.  When  I  am  so  justified 
by  faith,  or  by  this  knowledge,  by-and-by  cometh  the  devil,  the 
father  of  wiles,  and  laboureth  to  extinguish  my  faith  by  wiles 
and  subtleties;  that  is  to  say,  by  lies,  errors,  and  heresies.  More- 
over, because  he  is  a  murderer,  he  goeth  about  also  to  oppress 
it  by  violence.  Here  hope  wrestling,  layeth  hold  on  the  thing 
revealed  by  faith,  and  overcometh  the  devil  that  warreth  against 
faith;  and  after  this  victory  folio weth  peace  and  joy  in  the  Holy 
Ghost.  So  that  in  very  deed,  faith  and  hope  can  scarcely  be 
discerned  the  one  from  the  other,  and  yet  is  there  a  certain  dif- 
ference between  them.  And  that  it  may  be  the  better  perceived. 
I  will  set  out  the  matter  by  a  similitude. 

In  civil  government,  prudence  and  fortitude  do  differ,  and 
yet  these  two  virtues  are  so  joined  together,  that  they  cannot 
easily  be  severed.  Now,  fortitude  is  a  constancy  of  mind,  which 
is  not  discouraged  in  adversity,  but  endureth  valiantly,  and  wait- 


540  COMMENTARY  ON  st.  PAUL's  [chap.  T. 

eth  for  better  things.  But  if  fortitude  be  not  guided  by'prudence, 
it  is  but  temerity  and  rashness.  On  the  other  side,  if  fortitude 
be  not  joined  with  prudence,  that  prudence  is  but  vain  and  un- 
profitable. Therefore  Hke  as,  in  poHcy,  prudence  is  but  vain 
without  fortitude ;  even  so,  in  divinity,  faith  without  hope  is 
nothing:  for  hope  endureth  adversity  and  is  constant  therein, 
and  in  the  end  overcometh  all  evils.  And  on  the  other  side,  like 
as  fortitude  without  prudence  is  rashness,  even  so  hope  without 
faith  is  presumption  in  spirit,  and  a  tempting  .of  God  :  for  it  hath 
no  knowledge  of  Christ  and  of  the  truth  which  faith  teacheth,  and 
therefore  it  is  but  a  blind  rashness  and  arrogancy.  Wherefore 
a  godly  man,  afore  all  things,  must  have  a  right  understanding 
instructed  by  faith,  according  to  the  which  the  mind  may  be 
guided  in  afflictions,  that  it  may  hope  for  those  good  things  which 
faith  hath  revealed  and  taught. 

To  be  short,  faith  is  conceived  by  teaching ;  for  thereby  the 
mind  is  instructed  in  what  the  truth  is.  Hope  is  conceived  by 
exhortation ;  for  by  exhortation  hope  is  stirred  up  in  afflictions, 
which  confirmeth  him  that  is  already  justified  by  faith,  that  he 
be  not  overcome  by  adversities,  but  that  he  may  be  able  more 
strongly  to  resist  them.  Notwithstanding,  if  the  spark  of  faith 
should  not  give  light  to  the  will,  it  could  not  be  persuaded  to  lay 
hold  upon  hope.  We  have  faith,  then,  whereby  we  are  taught, 
imderstand,  and  know  the  heavenly  wisdom,  apprehend  Christ, 
and  continue  in  his  grace.  But,  as  soon  as  we  lay  hold  upon 
Christ  by  faith,  and  confess  him,  forthwith  our  enemies,  the  world, 
the  flesh,  and  the  devil,  rise  up  against  us,  hating  and  persecuting 
us  most  cruelly,  both  in  body  and  spirit.  Wherefore  we,  thus 
believing  and  justified  by  faith  in  spirit,  do  wait  for  the  hope  of 
our  righteousness :  and  we  wait  through  patience ;  for  we  see 
and  feel  the  flat  contrary.  For  the  world,  with  his  prince  the 
devil,  assaileth  us  mightily,  both  within  and  without.  Moreover, 
sin  yet  still  remaineth  in  us,  which  driveth  us  into  heaviness. 
Notwithstanding  we  give  not  over  for  all  this,  but  raise  up  our 
mind  strongly  through  faith,  which  Hghteneth,  teacheth,  and 
guideth  the  same.  And  thus  we  abide  firm  and  constant,  and 
overcome  all  adversaries  through  him  which  hath  loved  us,  until 
our  righteousness  which  we  believe  and  wait  for,  be  revealed. 
By  faith  therefore  we  began,  by  hope  we  continue,  and  by  reve- 
lation we  shall  obtain  the  whole.  In  the  mean  time,  whilst  we 
live  here,  because  we  believe,  we  teach  the  word,  and  publish 
the  knowledge  of  Christ  unto  others.  Thus  doing,  we  suffer 
persecution  (according  to  this  text,  "I  believed,  and  therefore  did 
I  speak;  and  I  was  sore  troubled,"  Ps.  cxvi.  10)  with  patience, 
being  strengthened  and  encouraged  through  hope ;  whereunto 
the  Scripture  exhorteth  us  with  most  sweet  and  comfortable  pro- 


VER.  5.J  EPISTLE  TO   THE   GALATIANS.  541 

raises  taught  and  revealed  unto  us  by  faith.  And  thus  doth  hope 
spring  up  and  increase  in  us,  (Rom.  xv.) :  "  That  through  pa- 
tience and  comfort  of  the  Scripture,  we  may  have  hope. 

Paul  therefore,  not  without  cause,  joineth  patience  in  tribula- 
tions and  hope  together,  in  the  fifth  and  eighth  to  the  Romans, 
and  in  other  places  also,  for  by  them  hope  is  stirred  up.  But 
faith  (as  also  I  have  showed  before)  goeth  before  hope;  for  it  is 
the  beginning  of  life,  and  beginneth  before  all  tribulation ;  for  it 
learneth  Christ,  and  apprehendeth  him,  without  the  cross.  Not- 
withstanding, the  knowledge  of  Christ  cannot  be  long  without  the 
cross,  without  troubles  and  conflicts.  In  this  case  the  mind  must 
be  stirred  up  to  a  fortitude  of  spirit,  (for  hope  is  nothing  else  but 
a  spiritual  fortitude,  as  faith  is  nothing  else  but  a  spiritual  pru- 
dence,) which  consisteth  in  suffering,  according  to  this  saying, 
"That  through  patience,"  &c.  These  three  things,  then,  dwell 
together  in  the  faithful :  Faith,  which  teacheth  the  truth,  and 
defendeth  from  errors ;  Hope,  which  endureth  and  overcometh 
all  adversities,  as  well  bodily  as  ghostly;  and  Charity,  which 
worketh  all  good  things,  as  it  followeth  in  the  text.  And  so  is  a 
man  entire  and  perfect  in  this  life,  as  well  within  as  without, 
until  the  righteousness  be  revealed  which  he  waiteth  for ;  and 
this  shall  be  a  perfect  and  an  everlasting  righteousness. 

Moreover,  this  place  containeth  both  a  singular  doctrine  and 
consolation.  As  touching  the  doctrine,  it  showeth  that  we  are 
made  righteous,  not  by  the  works,  sacrifices,  or  ceremonies  of 
Moses's  law,  much*less  by  the  works  and  traditions  of  men,  but 
by  Christ  alone.  Whatsoever,  then,  the  world  counteth  to  be 
good  and  holy  without  Christ,  is  nothing  else  but  sin,  error,  and 
flesh.  Wherefore  circumcision  and  the  observation  of  the  law, 
also  works,  religions  and  vows  of  the  monks,  and  of  all  such  as 
trust  in  their  own  righteousness,  are  altogether  carnal.  But  we 
(saith  Paul)  are  far  above  all  these  things  in  the  spirit  and  inward 
man ;  for  we  possess  Christ  by  faith,  and  in  the  midst  of  our 
afflictions,  through  hope,  we  wait  for  that  righteousness  which 
we  possess  already  by  faith. 

The  comfort  is  this:  that,  in  serious  conflicts  and  terrors, 
wherein  the  feeling  of  sin,  heaviness  of  spirit,  desperation,  and 
such-like,  is  very  strong,  (for  they  enter  deeply  into  the  heart 
and  mightily  assail  it,)  thou  must  not  follow  thine  own  feeling; 
for  if  thou  do,  thou  wilt  say:  I  feel  the  horrible  terrors  of  the 
law  and  the  tyranny  of  sin,  not  only  rebelling  against  me,  but 
also  subduing  and  leading  me  captive,  and  I  feel  no  comfort  or 
righteousness  at  all.  Therefore  I  am  a  sinner,  and  not  righteous. 
If  I  be  a  sinner,  then  am  I  guilty  of  everlasting  death.  But 
against  this  feeling  thou  must  wrestle,  and  say:  Although  I  feel 
myself  utterly  overwhelmed  and  swallowed  up  with  sin,  and  my 
heart  telleth  me  that  God  is  offended  and  angry  with  me,  yet 

2Z 


542  COMMENTARY  ON  ST.  PAULAS  [cHAP.  v. 

in  very  deed  it  is  not  true,  but  that  mine  own  sense  and  feeling 
so  judgeth.  The  word  of  God  (which  in  these  terrors  I  ought 
to  follow,  and  not  mine  own  sense)  teacheth  a  far  other  thing; 
namely,  "That  God  is  near  unto  them  that  are  of  a  troubled 
heart,  and  saveth  them  that  are  of  an  humble  spirit."  Ps.  xxxiv. 
18.  Also, "  He  despiseth  not  an  humble  and  contrite  heart."  Ps.  li. 
17.  Moreover,  Paul  showeth  here,  that  tiiey  which  are  justified 
in  spirit  by  faith,  do  not  yet  feel  the  hope  of  righteousness,  but 
wait  still  for  it. 

Wherefore,  when  the  law  accuseth  and  sin  terrifieth  thee,  and 
thou  feelest  nothing  but  the  wrath  and  judgment  of  God,  despair 
not  for  all  that,  but  take  unto  thee  the  armour  of  God,  the  shield 
of  faith,  the  helmet  of  hope,  and  the  sword  of  the  spirit,  and  try 
how  good  and  how  valiant  a  warrior  thou  art.  Lay  hold  of  Christ 
by  faith,  who  is  the  Lord  of  the  law  and  sin,  and  of  all  things 
else  which  accompany  them.  Believing  in  him  thou  art  justified: 
which  thing  reason  and  the  feeling  of  thine  own  heart,  when 
thou  art  tempted,  do  not  tell  thee,  but  the  word  of  God.  More- 
over, in  the  midst  of  these  conflicts  and  terrors,  which  often 
return  and  exercise  thee,  wait  thou  patiently  through  hope  for 
righteousness,  which  thou  hast  now  by  faith,  although  it  be  yet 
but  begun  and  imperfect,  until  it  be  revealed  and  made  perfect 
in  the  kingdom  of  heaven. 

But  thou  wilt  say,  I  feel  not  myself  to  have  any  righteousness, 
or,  at  the  least,  I  feel  but  very  little.  Thou  must  not  feel,  but 
believe  that  thou  hast  righteousness.  And  except  thou  believe 
that  thou  art  righteous,  thou  dost  great  injury  unto  Christ,  who 
hath  cleansed  thee  by  the  washing  of  water  through  the  word, 
(Eph.  V.  26,)  who  also  died  upon  the  cross,  condemned  sin  and. 
killed  death,  that  through  him  thou  mightest  obtain  righteous- 
ness and  everlasting  life.  1  Cor.  xv.  3.  These  things  thou  canst 
not  deny  (except  thou  wilt  openly  show  thyself  to  be  wicked  and 
blasphemous  against  God,  and  utterly  to  despise  God  and  all  his 
promises,  Jesus  Christ  with  all  his  benefits,)  and  so  consequently 
thou  canst  not  deny  but  that  thou  art  righteous. 

Let  us  learn,  therefore,  in  great  and  horrible  terrors,  when 
our  conscience  feeleth  nothing  but  sin,  and  judgeth  that  God  is 
angry  with  us,  and  that  Christ  hath  turned  his  face  from  us,  not 
to  follow  the  sense  and  feeling  of  our  own  heart,  but  to  stick  to 
the  word  of  God,  which  saith,  that  God  is  not  angry,  but  looketh 
to  the  afiiicted,  and  to  such  as  are  troubled  in  spirit  and  tremble 
at  his  word,  (Isa.  Ixvi,  2,)  and  that  Christ  turneth  not  himself 
away  from  such  as  labour  and  are  heavy  laden,  but  refresheth 
and  comforteth  them.  Matt.  vi.  28.  This  place,  therefore,  teacheth 
plainly,  that  the  law  and  works  bring  unto  us  no  righteousness 
or  comfort  at  all ;  but  this  doth  the  Holy  Ghost  only  in  the  faith 
of  Christ,  who  raiseth  up  hope  in  terrors  and  tribulations,  which 


VER.  6.]  EPISTLE   TO  THE    GALATIANS.  543 

endureth  and  overcometh  all  adversities.  Very  few  there  be 
that  know  how  weak  and  feeble  faith  and  hope  are  under  the 
cross,  and  in  the  conflict.  For  it  seemeth  that  they  are  but  as 
smoking  flax,  which  is  ready  by-and-by  to  be  put  out  with  a 
vehement  wind.  Isa.  xlii,  3.  But  the  faithful,  who  believe  in 
the  midst  of  these  assaults  and  terrors,  hoping  against  hope,  that 
is.  to  say,  fighting  through  faith  in  the  promise,  as  touching 
Christ,  against  the  feeling  of  sin  and  of  the  wrath  of  God,  do 
afterwards  find,  by  experience,  that  this  spark  of  faith,  being 
very  little  (as  it  appeareth  to  natural  reason,  for  reason  can 
scarcely  feel  it)  is  as  a  mighty  fire,  and  swalloweth  up  all  our 
sins  and  all  terrors. 

There  is  nothing  more  dear  or  precious  in  all  the  world,  to 
the  true  children  of  God,  than  this  doctrine.  For  they  that  un- 
derstand this  doctrine,  do  know  that  whereof  all  the  world  is 
ignorant ;  namely,  that  sin,  death,  and  all  other  miseries,  afilic- 
tions  and  calamities,  as  well  corporeal  as  spiritual,  do  turn  to 
the  benefit  and  profit  of  the  elect.  Moreover,  they  know  that 
God  is  then  most  near  unto  them,  when  he  seemeth  to  be 
farthest  off";  and  that  he  is  then  a  most  merciful  and  loving 
Saviour,  when  he  seemeth  to  be  most  angry,  to  afflict,  and  to 
destroy.  Also  they  know  that  they  have  an  everlasting  right- 
eousness, which  they  wait  for  through  hope,  as  a  certain  and 
sure  possession  laid  up  for  them  in  heaven ;  even  when  they  feel 
the  horrible  terrors  of  sin  and  death.  Moreover,  that  they  are 
then  lords  of  all  things,  when  they  are  most  destitute  of  all 
things,  according  to  that  saying,  "  having  nothing,  and  yet  pos- 
sessing all  things."  This,  saith  the  Scripture,  is  to  conceive 
comfort  through  hope ;  but  this  cunning  is  not  learned  without 
great  and  often  temptations. 

Verse  6.  For  in  Jesus  Christ  neither  circumcision  availeth 
any  thing,  neither  iincircumcision,  but  faith  tuhich  worketh 
by  love. 

That  is  to  say,  faith  which  is  not  feigned  nor  hypocritical,  but 
true  and  lively.  This  is  that  faith  which  exerciseth  and  re- 
quireth  good  works  through  love.  It  is  as  much  as  to  say,  he 
that  will  be  a  true  Christian  indeed,  or  one  of  Christ's  kingdom, 
must  be  a  true  believer.  Now  he  believeth  not  truly,  if  works 
of  charity  follow  not  his  faith.  So  on  both  hands,  as  well  on 
the  right  hand  as  on  the  left,  he  shutteth  hypocrites  out  of 
Christ's  kingdom.  On  tVe  left  hand,  he  shutteth  out  the  Jews, 
and  all  such  as  will  work  their  own  salvation,  saying,  "  In 
Christ  neither  circumcision^"  that  is  to  say,  no  works,  no  service, 
no  worshipping,  no  kind  of  life  in  the  world,  but  faith,  without , 
any  trust  in  works  or  merits,  availeth  before  God.  On  the  right 
hand  he  shutteth  out  all  slothful  and  idle  persons,  which  say,  if 


544  COMMENTARY  ON   ST.  PAUL's  [cHAP.  V. 

faith  justify  without  works,  then  let  us  work  nothing,  but  let  us 
only  believe  and  do  what  we  list.  Not  so,  ye  enemies  of  grace  ; 
Paul  saith  otherwise.  And  although  it  be  true,  that  only  faith 
justifieth,  yet  he  speaketh  here  of  faith  in  another  respect ;  that 
is  to  say,  that,  after  it  hath  justified,  it  is  not  idle,  but  occupied 
and  exercised  in  working  through  love.  Paul,  therefore,  in  this 
place,  setteth  forth  the  whole  life  of  a  Christian  man,  namely, 
that  inwardly  it  consisteth  in  faith  towards  God,  and  outwardly 
in  charity  and  good  works  toward  our  neighbour.  So  that  a 
man  is  a  perfect  Christian  inwardly  through  faith  before  God, 
who  hath  no  need  of  our  works;  and  outwardly  before  men, 
whom  our  faith  profiteth  nothing,  but  our  charity  or  our  works. 
Therefore,  when  we  have  heard  or  understood  of  this  form  of 
Christian  life,  to  wit,  that  it  is  faith  and  charity,  (as  I  have  said,) 
it  is  not  yet  declared  what  faith  or  what  charity  is ;  for  this  is 
another  question.  For  as  touching  faith,  or  the  inward  nature, 
force,  and  use  of  faith,  he  hath  spoken  before,  where  he  showed 
that  it  is  our  righteousness,  or  rather  our  justification  before  God. 
Here  he  joineth  it  with  charity  and  works,  that  is  to  say,  he 
speaketh  of  the  external  office  thereof,  which  is  to  stir  us  up  to 
do  good  works,  and  to  bring  forth  in  us  the  fruits  of  charity,  to 
the  profit  of  our  neighbour. 

Verse  7.     Ye  did  rim  well :  who  did  lei  you,  thai  ye  did  not 
obey  the  truth'} 

These  are  plain  words.  Paul  affirmeth  that  he  teacheth  them 
the  truth,  and  the  selfsame  thing  that  he  taught  them  before, 
and  that  they  ran  well  so  long  as  they  obeyed  the  truth,  that  is, 
they  believed  and  lived  rightly  :  but  now  they  did  not  so,  since 
they  were  misled  by  the  false  apostles.  Moreover,  he  useth  here 
a  new  kind  of  speech  in  calling  the  Christian  life  a  course,  or  a 
race.  For  among  the  Hebrews,  to  run  or  to  walk  sigiiifieth  as 
much  as  to  live,  or  to  be  conversant.  The  teachers  do  run  when 
they  teach  purely,  and  the  hearers  or  learners  do  run  when  they 
receive  the  word  with  joy,  and  when  the  fruits  of  the  Spirit  do 
follow ;  which  thing  was  done  as  long  as  Paul  was  present,  as 
he  witnesseth  before,  in  the  third  and  fourth  chapters.  And  here 
he  sahh,  "  Ye  did  run  well,"  that  is  to  say,  all  things  v.^ent  for- 
ward well  and  happily  among  you;  ye  lived  very  well,  ye  went 
on  the  right  way  to  everlasting  life,  which  the  word  of  God 
promised  you,  &c. 

These  words,  "  Ye  did  run  well,"  contain  in  them  a  singular 
•'.omfort.  This  temptation  oftentimes  exerciseth  the  godly,  that 
their  life  seemeth  unto  them  to  be  rather  a  certain  slow  creeping 
than  a  running.  But  if  they  abide  in  sound  doctrine,  and  walk 
in  the  Spirit,  let  this  nothing  trouble  them,  though  their  doings 
seem  to  go  slowly  forward,  or  rather  creep.     God  judgeth  for 


VER.  7, 8.]  EPISTLE   TO  THE   GALATIANS.  545 

Otherwise ;  for  that  which  seemeth  unto  lis  to  be  very  slow  and 
scarcely  to  creep,  runneth  swiftly  in  God's  sight.  Again,  that 
which  is  to  us  nothing  else  but  sorrow,  mourning,  and  death,  is 
before  God  joy,  mirth,  and  true  happiness.  Therefore  Christ 
saith,  "Blessed  are  ye  that  mourn  and  weep,  for  ye  shall  receive 
comfort,"  (Matt.  v.  4  ;)  "ye  shall  laugh,"  &c.  Luke  vi.  21.  All 
things  shall  turn  to  the  best,  to  them  which  believe  in  the  Son 
of  God,  be  it  sorrow,  or  be  it  death  itself.  Therefore  they  be 
true  runners  indeed,  and  whatsoever  they  do,  it  runneth  well  and 
goeth  happily  forward,  by  the  furtherance  of  God's  Spirit,  which 
cannot  skill  of  slow  proceedings. 

Verse  7.     Who  did  let  you,  that  you  did  not  obey  the  truth  ? 

They  are  hindered  in  this  course  which  fall  away  from  faith 
and  grace,  to  the  law  and  works;  as  it  happened  to  the  Gala- 
tians,  being  misled  and  seduced  by  the  false  apostles,  which 
covertly  he  reprehendeth  with  these  words  :  "  Who  did  let  you, 
that  you  did  not  obey  the  truth?"  In  like  manner  he  said  before, 
in  the  third  chapter,  "Who  hath  bewitched  you,  that  you  should 
not  obey  the  truth  ?"  And  here  Paul  showeth,  by  the  way,  that 
men  are  so  strongly  bewitched  with  false  doctrine,  that  they 
embrace  lies  and  heresies,  in  the  stead  of  the  truth  and  spiritual 
doctrine.  And  on  the  other  side,  they  say  and  swear  that  the 
sound  doctrine,  which  before  they  loved,  is  erroneous ;  and  that 
their  error  is  sound  doctrine,  maintaining  and  defending  the  same 
with  all  their  power.  Even  so  the  false  apostles  brought  the 
Galatians  (which  ran  well  at  the  beginning)  into  this  opinion,  to 
believe  that  they  erred,  and  went  very  slowly  forward  when 
Paul  was  their  teacher.  But  afterwards,  they  being  seduced  by 
the  false  apostles,  and  falling  clean  away  from  the  truth,  were  so 
strongly  bewitched  by  their  false  persuasion,  that  they  thought 
themselves  to  be  in  a  happy  state,  and  that  they  ran  very  well. 
The  same  happeneth  at  this  day  to  such  as  are  seduced  by  the 
sectaries  and  fantastical  spirits.  Therefore  I  am  wont  to  say, 
that  falling  in  doctrine  cometh  not  of  man,  but  of  the  devil,  and 
is  most  perilous,  to  wit,  even  from  the  high  heaven  to  the  bottom 
of  hell.  For  they  that  continue  in  error,  are  so  far  off  from 
acknowledging  their  sin,  that  they  maintain  the  same  to  be  high 
righteousness.  Wherefore  it  is  impossible  for  them  to  obtain 
pardon. 

Verse  8.     //  is  not  the  persuasion  of  him  that  calleth  you. 

This  is  a  great  consolation,  and  a  singular  doctrine,  whereby 
Paul  showeth  how  the  false  persuasion  of  such  as  are  deceived 
by  wicked  teachers  may  be  rooted  out  of  their  hearts.  The 
false  apostles  were  jolly  fellows,  and  in  outward  appearance  far 
passing  Paul,  both  in  learning  and  godliness.  The  Galatians 
69  2z2 


-546  COMMENTARY  ON  ST.  PAUL's  [chap.  V. 

being,  deceived  with  this  goodly  show,  supposed  that  when  they 
heard  them,  they  heard  Christ  himself,  and  therefore  they  judged 
their  persuasion  to  be  of  Christ.  Contrariwise,  Paul  showelh 
that  this  persuasion  and  doctrine  was  not  of  Christ,  wiio  had 
called  them  in  grace,  but  of  the  devil ;  and  by  this  means  he 
•won  many  of  them  from  this  false  persuasion.  Likewise  we  at 
this  day  revoke  many  from  error  that  were  seduced,  when  we 
show  that  their  opinions  are  fantastical,  wicked,  and  full  of  blas- 
.  phemies. 

Again,  this  consolation  pertaineth  to  all  those  that  are  afflicted, 
which,  through  temptation,  conceive  a  false  opinion  of  Christ. 
For  the  devil  is  a  marvellous  persuader,  and  kiioweth  how  to 
amplify  the  least  sin,  yea,  a  very  trifle,  in  such  sort,  that  he 
which  is  tempted  shall  think  it  to  be  a  most  heinous  and  horribls 
crime,  and  worthy  of  eternal  damnation.  Here  the  troubled 
conscience  must  be  comforted  and  raised  up  in  such  sort  as  Paul 
raised  up  the  Galatians,  to  wit,  that  this  cogitation  or  persuasion 
cometh  not  of  Christ,  forasmuch  as  it  fighteth  against  the  word 
of  the  gospel,  which  painteth  out  Christ,  not  as  an  accuser,  a  cruel 
exactor,  &c.,  but  as  a  meek,  humble-hearted,  and  merciful  Saviour 
and  comforter. 

But  if  Satan  (who  is  a  cunning  workman,  and  will  leave  no 
way  unassayed)  overthrow  this,  and  lay  against  thee  the  word 
and  example  of  Christ,  in  this  wise :  True  it  is,  that  Christ  is 
meek,  gentle,  and  merciful,  but  to  those  which  are  holy  and 
righteous :  contrariwise,  to  the  sinners  he  threateneth  wrath  and 
destruction.  Luke  xiii.  Also  he  pronounceth  that  the  unbeliev- 
ers are  damned  already.  John  iii.  Moreover,  Christ  wrought 
many  good  works;  he  suffered  also  many  evils,  and  commandeth 
us  to  follow  his  example.  But  thy  life  is  neither  according  to 
Christ's  word,  nor  his  example ;  for  thou  art  a  sinner,  and  there 
is  no  faith  in  thee:  yea,  thou  hast  done  no  good  at  all,  and  there- 
fore those  sentences  which  set  forth  Christ  as  a  severe  judge,  do 
■  belong  to  thee,  and  not  those  comfortable  sentences  which  show 
him  to  be  a  lovnig  and  a  merciful  Saviour,  &c.  Here  let  him 
that  is  templed  comfort  himself  after  this  manner: 

The  Scripture  setteth  out  Christ  unto  us  two  manner  of  ways: 
First,  as  a  gift.  If  I  take  hold  of  him  in  this  sort,  I  can  want 
nothing.  "  For  in  Christ  are  hid  all  the  treasures  of  wisdom  and 
knowledge."  Col.  ii.  3.  He,  with  all  that  is  in  him,  "is  made 
unto  me  of  God,  wisdom,  righteousness,  sanctification,  and  re- 
demption." 1  Cor.  i.  30.  Therefore,  although  I  have  committed 
both  many  and  grievous  sins,  yet  notwithstanding,  if  I  believe 
in  him,  they  shall  all  be  swallowed  up  by  his  righteousness. 
Secondly,  the  Scripture  setteth  him  forth  as  an  example  to  be 
followed.  Notwithstanding,  I  will  not  suffer  this  Christ  (I  mean, 
as  he  is  an  example)  to  be  set  before  me,  but  only  in  the  time  of 


VER.  9.]  EPISTLE  TO  THE   GALATIANS.  547 

joy  and  gladness,  when  I  am  out  of  temptation,  (where  I  can 
scarcely  follow  the  thousandth  part  of  his  example,)  that  I  may 
have  him  as  a  mirror  to  behold  and  view  how  much  is  yet  want- 
ing in  me,  that  I  become  not  secure  and  careless.  But  in  the 
time  of  tribulation  I  will  not  hear  nor  admit  Christ,  but  as  a  gift, 
who,  dying  for  my  sins,  hath  bestowed  upon  me  his  righteous- 
ness, and  hath  done  and  accomplished  that  for  me,  which  was 
wanting  in  my  life :  "  For  he  is  the  end  and  fulfilling  of  the  law 
unto  righteousness  to  every  one  that  believeth."    Rom.  x.  4. 

It  is  good  to  know  these  things,  not  only  to  the  end  that  every 
one  of  us  may  have  a  sure  and  a  certain  remedy  in  the  time  of 
temptation,  whereby  we  may  eschew  that  venom  of  desperation 
wherewith  Satan  thinketh  to  poison  us:  but  also  to  the  end  we 
may  be  able  to  resist  the  furious  sectaries  and  schismatics  of  our 
time.  For  the  Anabaptists  count  nothing  more  glorious  in  their 
whole  doctrine,  than  that  they  so  severely  urge  the  example  of 
Christ  and  the  cross ;  especially  seeing  the  sentences  are  mani- 
fest wherein  Christ  commendeth  the  cross  to  his  disciples.  We 
must  learn,  therefore,  how  we  may  withstand  this  Satan,  trans- 
forming himself  into  the  likeness  of  an  angel;  which  we  shall  do, 
if  we  make  a  difference  between  Christ  set  forth  unto  us  some- 
times as  a  gift,  and  sometimes  as  an  example.  The  preaching 
of  him  both  ways  hath  his  convenient  time,  which  if  it  be  not 
observed,  the  preaching  of  salvation  may  so  be  turned  into  poi- 
son. Christ,  therefore,  must  be  set  forth  unto  those  which  are 
already  cast  down  and  bruised  through  the  heavy  burden  and 
weight  of  their  sins,  as  a  Saviour  and  a  gift,  and  not  as  an  exam- 
ple or  a  lawgiver.  But  to  those  that  are  secure  and  obstinate, 
he  must  be  set  forth  as  an  example.  Also  the  hard  sentences  of 
the  Scripture,  and  the  horrible  examples  of  the  wrath  of  God, 
must  be  laid  before  them;  as  of  the  drowning  of  the  whole 
world,  of  the  destruction  of  Sodom  and  Gomorrah,  and  such 
other  like  that  they  may  repent.  Let  every  Christian,  therefore, 
when  he  is  terrified  and  afflicted,  learn  to  cast  away  the  false 
persuasion  which  he  hath  conceived  of  Christ,  and  let  him  say : 
0  cursed  Satan,  why  dost  thou  now  dispute  with  me  of  doing 
and  working,  seeing  I  am  terrified  and  afflicted  for  my  sins 
already?  Nay,  rather,  seeing  I  now  labour  and  am  heavy 
laden,  (Matt.  xi.  28,)  I  will  not  hearken  to  thee,  which  art  an 
accuser  and  a  destroyer,  but  to  Christ,  the  Saviour  of  mankind, 
which  saith  that  he  came  into  the  world  to  save  sinners,  to  com- 
fort such  as  are  in  terror,  anguish,  and  desperation,  and  to 
preach  deliverance  to  the  captives,  &c.  This  is  the  true  Christ, 
and  there  is  none  other  but  he.  I  can  seek  examples  of  holy 
Hfe  in  Abraham,  Isaiah,  John  Baptist,  Paul,  and  other  saints: 
but  they  cannot  forgive  my  sins,  they  cannot  deliver  me  from 
the  power  of  the  devil  and  from  death,  they  cannot  save  me  and 


lit  COMMENTARY   ON   ST.  PAUL's  [chAP.  Y. 

give  me  everlasting  life.  For  these  things  belong  to  Christ  alone, 
whom  God  the  Father  hath  sealed,  (John  vi.  27,)  therefore  I 
will  not  hear  thee,  nor  acknowledge  thee  for  my  teacher,  O 
Satan,  but  Christ,  of  whom  the  Father  hath  said,  "  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased  ;  hear  him."  Let  us 
learn  in  this  wise  to  comfort  ourselves  through  faith  in  tempta- 
tion, and  in  the  persuasion  of  false  doctrine ;  else  the  devil  will 
either  seduce  us  by  his  ministers,  or  kill  us  with  his  fiery  darts. 

Verse  9.     t/S  little  leaven  doth  leaven  the  whole  lump. 

This  whole  epistle  sufficiently  witnesseth  how  Paul  was 
grieved  with  the  fall  of  the  Galatians,  and  how  often  he  beat 
into  their  heads  (sometimes  chiding  and  sometimes  entreating 
them)  the  exceeding  great  and  horrible  enormities  that  should 
ensue  upon  this  their  fall,  unless  they  repented.  This  fatherly 
and  apostolical  care  and  admonition  of  Paul  moved  some  of  them 
nothing  at  all:  for  many  of  them  acknowledged  Paul  no  more  for 
their  teacher,  but  preferred  the  false  apostles  far  above  him  :  of 
whom  they  thought  themselves  to  have  received  the  true  doc- 
trine, and  not  of  Paul.  Moreover,  the  false  apostles,  no  doubt, 
slandered  Paul  among  the  Galatians,  saying,  that  he  was  an 
obstinate  and  a  contentious  fellow,  which  for  a  light  matter  would 
break  the  unity  of  the  churches,  and  for  no  other  cause  but  that 
he  alone  would  be  counted  wise,  and  be  magnified  of  them. 
Tlirough  this  false  accusation  they  made  Paul  very  odious  unto 
many. 

Some  others  which  had  not  yet  utterly  forsaken  his  doctrine, 
thought  that  there  was  no  dangel*  in  dissenting  a  little  from  him 
in  the  doctrine  of  justification  and  faith  ;  wherefore,  when  they 
heard  that  Paul  made  so  heinous  a  matter  of  that  which  seemed 
unto  them  to  be  but  light,  and  of  small  importance,  they  mar- 
velled, and  thus  they  thought  with  themselves :  Be  it  so  that  we 
have  swerved  something  from  the  doctrine  of  Paul,  and  that  there 
hath  been  some  fault  in  us ;  yet  that  being  but  a  small  matter, 
he  ought  to  wink  thereat,  or  at  least  not  so  vehemently  to  amplify 
it,  lest  by  the  occasion  thereof  the  concord  of  the  churches  should 
be  broken.  Whereunto  he  answereth  with  this  sentence :  "  A 
little  leaven  leaveneth  [or  maketh  sour]  the  whole  lump  of 
dough."  And  this  is  a  caveat  or  an  admonition  which  Paul 
standeth  much  upon.  And  we  also  ought  greatly  to  esteem  the 
same  at  this  day.  For  our  adversaries  in  like  manner  object 
against  us  that  we  are  contentious,  obstinate,  and  intractable  in 
defending  our  doctrine,  and  even  in  matters  of  no  great  impor- 
tance. But  these  are  the  crafty  fetches  of  the  devil,  whereby  he 
goeth  about  utterly  to  overthrow  our  doctrine.  To  this  we  answer, 
therefore,  with  Paul, that  "a  little  leaven  soureth  the  whole  lump." 

In  philosophy,  a  small  fault  in  the  beginning,  is  a  great  and  a 


VER.  9.]  EPISTLE   TO  THE   GALATIANS.  54^ 

foul  fault  in  the  end.  So  in  divinity,  one  little  error  over- 
throweth  the  whole  doctrine ;  wherefore,  we  must  separate  life 
and  doctrine  far  asunder.  The  doctrine  is  not  ours,  but  God's, 
whose  ministers  only  we  are  called ;  therefore,  we  may  not 
change  or  diminish  one  tittle  thereof  The  life  is  ours:  there- 
fore, as  touching  that,  we  are  ready  to  do,  to  suffer,  to  forgive, 
&c.,  whatsoever  our  adversaries  shall  require  of  us,  so  that  faith 
and  doctrine  may  remain  sound  and  uncorrupt;  of  the  which  we 
say  always  with  Paul,  "a  little  leaven  leaveneth,"  &c. 

A  small  mote  in  the  eye  hurteth  the  eye.  And  our  Saviour 
Christ  saith  :  "  The  light  of  the  body  is  the  eye  :  therefore,  when 
thine  eye  is  single,  then  is  thy  whole  body  light:  but  if  thine 
eye  be  evil,  then  thy  body  is  dark."  Again,  "  If  thy  body  shall 
have  no  part  dark,  then  shall  all  be  light."  Luke  xi.  34,  36.  By 
this  allegory  Christ  signifieth  that  the  eye,  that  is  to  say,  the  doc- 
trine, ought  to  be  most  simple,  clear,  and  sincere,  having  in  it  no 
darkness,  no  cloud,  &c.  And  James  the  apostle  saith,  "  He  that 
faileth  in  one  point,  is  guilty  of  all."  This  place,  therefore, 
maketh  very  much  for  us  against  these  cavillers,  which  say  that 
we  break  charity,  to  the  great  hurt  and  damage  of  the  churches. 
But  we  protest  that  we  desire  nothing  more  than  to  be  at  unity 
with  all  men :  so  that  they  leave  unto  us  the  doctrine  of  faith, 
entire  and  uncorrupt;  to  the  which  all  things  ought  to  give  place, 
be  it  charity,  an  apostle,  or  an  angel  from  heaven. 

Let  us  suffer  them,  therefore,  to  extol  charity  and  concord  as 
much  as  they  list ;  but,  on  the  other  side,  let  us  magnify  the 
majesty  of  the  word  and  faith.  Charity  may  be  neglected  in 
time  and  place  without  any  danger ;  but  so  cannot  the  word  and 
faith  be.  Charity  suffereth  all  things,  giveth  place  to  all  men. 
Contrariwise,  faith  suffereth  nothing,  giveth  place  to  no  man. 
Charity,  in  giving  place,  in  believing,  in  giving  and  forgiving,  is 
oftentimes  deceived ;  and  yet,  notwithstanding,  being  so  de- 
ceived, it  suffereth  no  loss  which  is  to  be  called  true  loss  indeed ; 
that  is  to  say,  it  loseth  not  Christ :  therefore,  it  is  not  offended, 
but  continueth  still  constant  in  well-doing,  yea,  even  towards  the 
unthankful  and  unworthy.  Contrariwise,  in  the  matter  of  faith 
and  salvation,  when  men  teach  lies  and  errors  under  the  colour 
of  truth,  and  seduce  many,  here  hath  charity  no  place :  for  here 
we  lose  not  any  benefit  bestowed  upon  the  unthankful,  but  we 
lose  the  word,  faith,  Christ,  and  everlasting  life.  Let  it  not 
move  us,  therefore,  that  they  urge  so  much  the  keeping  of  charity 
and  concord ;  for  whoso  loveth  not  God  and  his  word,  it  is  no 
matter  what  or  how  much  he  loveth. 

Paul,  therefore,  by  this  sentence  admonisheth  as  well  teachers 
as  hearers,  to  take  heed  that  they  esteem  not  the  doctrine  of  faith 
as  a  light  matter,  -wherewith  they  may  dally  at  their  pleasure. 
It  is  as  a  bright  sunbeam  coming  down  from  heaven,  which  light- 


660  COMMENTARY  ON   ST.    PAUL's  [cHAP.  V. 

eneth,  directeth,  and  guideth  us.  Now,  like  as  the  world,  with 
all  the  wisdom  and  power  thereof,  is  not  able  to  stop  or  turn  away 
the  beams  of  the  sun  coming  down  from  heaven  unto  the  earth: 
even  so  can  there  be  nothing  added  to  the  doctrine  of  faith,  or 
taken  from  it ;  for  that  is  an  utter  defacing  and  overthrowing 
of  the  whole. 

Verse  10.  I  have  itnisi  in  you  through  the  Lord. 
As  if  he  would  say,  I  have  taught,  admonished,  and  reproved 
you  enough,  so  that  you  would  hearken  unto  me  ;  notwithstand- 
ing, I  hope  well  of  yon  in  the  Lord.  Here  riseth  a  question, 
whether  Paul  doth  well,  when  he  saith  he  hath  a  good  hope  or 
trust  of  the  Galatians,  seeing  the  Holy  Scripture  forbiddeth  any 
trust  to  be  put  in  men  ?  Both  faith  and  charity  have  their  trust 
and  belief,  but  after  divers  sorts,  by  reason  of  the  diversity  of 
their  objects.  Faith  trusteth  in  God,  and  therefore,  it  cannot 
be  deceived :  Charity  believeth  man,  and  therefore,  it  is  often 
deceived.  Now,  this  faith  that  springeth  of  charity  is  so  neces- 
sary to  this  present  life,  that  without  it  life  cannot  continue  in 
the  world ;  for  if  one  man  should  not  believe  and  trust  another, 
what  life  should  we  live  upon  earth  ?  The  true  Christians  do 
sooner  believe  and  give  credit  through  charity,  than  the  children 
of  this  world  do.  For  faith  towards  men  is  a  fruit  of  the  Spirit, 
or  of  Christian  faith  in  the  godly.  Hereupon  Paul  had  a  trust 
in  the  Galatians,  yea,  though  they  were  fallen  from  his  doctrine: 
but  yet  in  the  Lord.  As  if  he  should  say,  I  have  a  trust  in  you 
so  far  forth  as  the  Lord  is  in  you,  and  ye  in  him,  that  is  to  say, 
so  far  forth  as  ye  abide  in  the  truth.  From  which  if  you  fall 
away,  seduced  by  the  ministers  of  Satan,  I  will  not  trust  unto 
you  any  more.  Thus  it  is  lawful  for  the  godly  to  trust  and  be- 
lieve men. 

Verse  10.     That  ye  will  he  none  otherwise  minded. 
To  wit,  concerning  doctrine  and  faith,  than  I  have  taught  you, 
and  ye  have  learned  of  me ;  that  is  to  say,  I  have  a  good  hope 
of  you,  that  ye  will  not  receive  any  other  doctrine  which  shall 
be  contrary  to  mine. 

Verse  10.  But  he  that  trouble th  you  shall  bear  his  condemna- 
tion, whosoever  he  be. 
By  this  sentence,  Paul,  as  it  were  a  judge  sitting  upon  the 
judgment-seat,  condemneth  the  false  apostles,  calling  them  by  a 
very  odious  name,  troublers  of  the  Galatians ;  whom  they  es- 
teemed to  be  very  godly  men,  and  far  better  teachers  than  Paul. 
And  withal  he  goeth  about  to  terrify  the  Galatians  with  this  hor 
rible  sentence,  whereby  he  so  boldly  condemneth  the  false  apos- 
tles, to  the  end  that  they  should  fly  their  false  doctrine  as  a  most 
dangerous  plague.  As  if  he  should  say.  What  mean  ye,  to  give 
oar  to  those  pestilent  fellows  which  teach  you  not,  but  only  trou 


VER.  10.]  EPISTLE   TO  THE   GALATIANS.  551 

ble  you  ?  The  doctrine  that  they  deliver  unto  you  is  nothing 
else  but  a  trouble  unto  your  consciences.  Wherefore,  how  great 
soever  they  be,  they  shall  bear  their  condemnation. 

Now,  a  man  may  understand  by  these  words,  "  whosoever  he 
be,"  that  the  false  apostles,  in  outward  appearance,  were  very 
good  and  holy  men ;  and  peradventure  there  was  amongst  them 
some  notable  disciple  of  the  apostles,  of  great  name  and  authority. 
For  it  is  not  without  cause  that  he  useth  such  vehement  and  pithy 
words.  He  speaketh  after  the  same  manner,  also,  in  the  first 
chapter,  saying :  "  If  we  or  an  angel  from  heaven  preach  unto 
you  otherwise  than  we  have  preached  unto  you,  let  him  be  ac- 
cursed." And  it  is  not  to  be  doubted,  but  that  many  were  of- 
fended with  this  vehemency  of  the  apostle,  thinking  thus  with 
themselves  :  Wherefore  doth  Paul  break  charity  ?  Why  is  he 
obstinate  in  so  small  a  matter?  Why  doth  he  so  rashly  pro- 
nounce sentence  of  eternal  damnation  against  those  that  are  mi- 
nisters as  well  as  he?  He  passeth  nothing  of  all  this;  but  pro- 
ceedeth  on  still,  and  boldly  curseth  andcondemneth  all  those  that 
pervert  the  doctrine  of  faith,  be  they  never  so  highly  esteemed, 
seem  they  never  so  holy  and  learned. 

Wherefore  (as  I  give  often  warning)  we  must  diligently  dis- 
cern between  doctrine  and  life.  Doctrine  is  heaven,  life  is  the 
earth.  In  life  is  sin,  error,  uncleanness,  and  misery,  mingled 
with  vinegar,  as  the  proverb  saith.  There  let  charity  wink,  for- 
bear, be  beguiled,  believe,  hope,  and  suffer  all  things:  there  let 
forgiveness  of  sins  prevail  as  much  as  may  be,  so  that  sin  and 
error  be  not  defended  and  maintained.  But  in  doctrine,  like  as 
there  is  no  error,  so  it  hath  no  need  of  pardon ;  wherefore  there 
is  no  comparison  between  doctrine  and  life.  One  little  point  of 
doctrine  is  of  mpre  value  than  heaven  and  earth  ;  and  therefore 
we  cannot  abide  to  have  the  least  jot  thereof  to  be  corrupted  ; 
but  we  can  very  well  wink  at  the  offences  and  errors  of  life,  for 
we  also  do  daily  err  in  life  and  conversation,  yea,  all  the  saints 
err,  and  this  do  they  earnestly  confess  in  the  Lord's  Prayer,  and 
in  the  articles  of  our  faith.  But  our  doctrine,  blessed  be  God,  is 
pure;  we  have  all  the  articles  of  our  faith  grounded  upon  the 
Holy  Scripture :  those  the  devil  would  gladly  corrupt  and  over- 
throw;  therefore  he  assaileth  us  so  craftily  with  this  goodly  ar- 
gument, that  we  ought  not  to  break  charity  and  the  unity  of  the 
churches. 

Verse  11.  Jind  brethren,  if  I  yet  preach  circumcision,  ivhy 
do  I  yet  suffer  persecution  ?  Then  is  the  slander  of  the 
cross  abolished. 

Paul,  labouring  by  all  means  possible  to  call  the  Galatians 
back  again,  reasoneth  now  by  his  own  example.  I  have  pro- 
cured to  myself  (saith  he)  the  hatred  and  persecution  of  the 


552  COMMENTARY   ON   ST.    PAUL's  [chap.  V. 

priests  and  elders,  (Acts  xiii.  50,)  and  of  my  whole  nation,  be- 
cause I  take  away  righteousness  from  circumcision  ;  wliicii  if  I 
would  attribute  unto  it,  the  Jews  would  not  only  cease  to  perse- 
cute me,  but  also  would  love  and  highly  commend  me.  But 
now,  because  I  preach  the  gospel  of  Christ  and  the  righteousness 
of  faith,  abolishing  the  law  and  circumcision,  therefore  I  sutler 
persecution.  Contrariwise,  the  false  apostles,  to  avoid  the  cross 
and  this  deadly  hatred  of  the  Jewish  nation,  do  preach  circumci- 
sion ;  and  by  this  means  they  obtain  and  retain  the  favour  of  the 
Jews,  as  he  saith  in  the  sixth  chapter  following:  "They  compel 
you  to  be  circumcised,"  &.c.  Moreover,  they  would  gladly  bring 
to  pass  that  there  should  be  no  dissension,  but  peace  and  con- 
cord between  the  Gentiles  and  the  Jews.  IBut  that  is  impossible 
to  be  done  without  the  loss  of  the  doctrine  of  faith,  which  is  the 
doctrine  of  the  cross,  and  full  of  offences.  Wherefore,  when  he 
saith,  "  If  I  yet  preach  circumcision,  why  do  I  yet  suffer  perse- 
cution ?  Then  is  the  slander  of  the  cross  abolished :"  he  meuneth 
that  it  were  a  great  absurdity  and  inconveniency,  if  the  offence 
of  the  cross  should  cease.  After  the  same  manner  he  speaketh, 
"  Christ  sent  me  to  preach  the  gospel,  not  with  wisdom  of  words, 
lest  the  cross  of  Christ  should  be  made  of  none  effect."  1  Cor.  i. 
17.  As  if  he  said,  I  would  not  that  the  offence  and  cross  of  Christ 
should  be  abolished. 

Here  may  some  man  say,  the  Christians,  then,  are  madmen, 
to  cast  themselves  into  danger  of  their  own  accord;  for  what  do 
they  else  by  preaching  and  confessing  the  truth,  but  procure  unto 
themselves  the  hatred  and  enmity  of  the  whole  world,  and  raise 
offences  ?  This,  saith  Paul,  doth  nothing  at  all  offend  or  trouble 
me,  but  maketh  me  more  bold,  and  causeth  me  to  hope  well  of 
the  happy  success  and  increase  of  the  church,  which  flourisheth 
and  groweth  under  the  cross ;  for  it  behoveth  that  Christ,  the 
head  and  spouse  of  the  church,  should  reign  in  the  midst  of  all 
his  enemies.  Ps.  ex.  On  the  contrary  part,  when  the  cross  is 
abolished,  and  the  rage  of  tyrants  and  heretics  ceaseth  on  the 
one  side,  and  offences  on  the  other  side,  and  all  things  are  in 
peace,  the  devil  keeping  the  entry  of  the  house,  this  is  a  sure 
token  that  the  pure  doctrine  of  God's  word  is  taken  away. 

Bernard,  considering  this  thing,  saith,  that  the  church  is  then 
in  best  state,  when  Satan  assaileth  it  on  every  side,  as  well  by 
subtle  sleights  as  by  violence ;  and  contrariwise,  that  it  is  then 
in  worst  case  when  it  is  most  at  ease,  and  he  allegeth  very  well, 
and  to  the  purpose,  that  sentence  of  Hezekiah  in  his  song,  "  Be- 
hold, for  felicity  I  had  bitter  grief,"  (Isa.  xxxviii.  17,)  applying 
it  to  the  church  living  in  ease  and  quietness.  Wherefore,  Paul 
taketh  it  for  a  most  certain  sign  that  it  is  not  the  gospel,  if  it  be 
preached  in  peace.  Contrariwise,  the  world  taketh  it  for  a  most 
certain  sign  that  the  gospel  is  heretical  and  seditious  doctrine, 


• 


VER.  11.]  EPISTLE   TO  THE  GALATIANS.  553 

because  it  seeth  great  uproars,  tumults,  offences  and  sects,  and 
such-like,  to  follow  the  preaching  thereof.  Thus  God  sometimes 
showeth  himself  in  the  similitude  of  the  devil,  and  the  devil 
likewise  showeth  himself  in  the  likeness  of  God:  and  God  will 
be  known  under  the  similitude  of  the  devil,  and  will  have  the 
devil  known  under  the  likeness  of  God. 

The  cross  immediately  foUoweth  the  doctrine  of  the  word, 
according  to  that  saying,  "  I  believed,  and  therefore  have  I 
spoken,  and  I  was  sore  troubled."  Ps.  cxvi.  Now,  the  cross  of 
Christians  is  persecution,  with  reproach  and  ignominy,  and  with- 
out any  compassion,  and  therefore  it  is  very  offensive.  First, 
they  suffer  as  the  vilest  people  in  the  world  ;  and  so  did  the 
prophet  Isaiah  foreshow  even  of  Christ  himself;  "  He  was  reputed 
amongst  the  wicked."  Isa.  liii.  Moreover,  murderers  and  thieves 
have  their  punishments  qualified,  and  men  have  compassion  on 
them.  Here  is  no  offence  or  slander  joined  with  the  punishment. 
Contrariwise,  like  as  the  world  judgeth  the  Christians  to  be  of 
all  other  men  the  most  pestilent  and  pernicious,  so  doth  it  think 
that  no  torments  are  sufficient  to  punish  them  for  their  heinous 
ofiences.  Neither  is  it  moved  with  any  compassion  towards 
tbem,  but  putteth  them  to  the  most  opprobrions  and  shamefid 
kiUds  of  death  that  can  be;  and  it  thinketh  that  it  gaineth  hereby 
a  double  commodity.  For,  first,  it  imagineih  that  it  doth  high 
service  unto  God  in  killing  of  them.  John  xvi.  23.  Secondly, 
that  the  common  peace  and  tranquillity  is  restored  and  established 
by  taking  away  such  noisome  plagues.  Therefore  the  death 
and  cross  of  the  faithful  is  full  of  offences.  But  let  not  this  re- 
proachful dealing  (saith  Paul)  and  the  continuance  of  Christ's 
cross  and  offence  thereof  move  you,  but  rather  let  it  confirm  you. 
For  as  long  as  the  cross  endureth,  it  shall  go  well  with  the  gospel. 

In  like  manner  Christ  also  comforteth  his  disciples  in  the  fifth 
of  Matthew,  "  Blessed  are  ye  (saith  he)  when  men  revile  you, 
and  persecute  you,  and  shall  falsely  say  all  manner  of  evil  against 
you,  for  my  name's  sake.  Rejoice  and  be  glad,  for  great  is  your 
reward  in  heaven ;  for  so  persecuted  they  the  prophets  which 
were  before  you."  The  church  cannot  suffer  this  rejoicing  to  be 
.  wrested  from  her ;  wherefore  I  would  not  wish  to  be  at  concord 
with  the  pope,  the  bishops,  the  princes,  and  the  sectaries,  unless 
they  would  consent  unto  our  doctrine ;  for  such  concord  were  a 
certain  token  that  we  had  lost  the  true  doctrine.  To  be  short, 
as  long  as  the  church  teacheth  the  gospel  it  must  suffer  persecu- 
tion. For  the  gospel  setteth  forth  the  mercy  and  glory  of  God ; 
it  discloseth  the  malice  and  sleights  of  the  devil,  painteth  him 
out  in  his  right  colours,  and  plucketh  from  him  the  counterfeit 
visor  of  God's  majesty,  whereby  he  deceiveth  the  whole  world ; 
that  is  to  say,  it  showeth  that  all  worshippings,  religious  orders 
invented  by  men,  and  traditions  concerning  single  life,  meats, 
70  3  A 


554  COMMENTARY  ON  ST.  PAUL's  [chap.  V. 

and  such  other  things,  whereby  men  think  to  deserve  forgiveness 
of  sins  and  everlasting  Hfe,  are  wicked  things  and  devilish  doc- 
trine. Tliere  is  nothing,  then,  that  more  stirreth  np  the  devil, 
than  the  preaching  of  the  gospel ;  for  that  plucketh  from  him  the 
dissembled  visor  of  God,  and  bewrayeth  him  to  be  as  he  is  indeed, 
that  is  to  say,  the  devil,  and  not  God.  Wherefore  it  cannot  be 
but  that,  as  long  as  the  gospel  flourisheth,  the  cross  and  the 
offence  thereof  must  needs  follow  it,  or  else  truly  the  devil  is  not 
rightly  touched,  but  slenderly  tickled.  But  if  he  be  rightly  hit 
indeed,  he  resteth  not,  but  beginneth  horribly  to  rage,  and  to 
raise  up  troubles  everywhere. 

If  Christians,  then,  will  hold  the  word  of  life,  let  them  not  be 
afraid  or  offended,  when  they  see  that  the  devil  is  broken  loose, 
and  rageth  everywhere ;  that  all  the  world  is  in  an  uproar;  that 
tyrants  exercise  their  cruelty,  and  heresies  spring  up ;  but  let 
them  assure  themselves  that  these  are  signs,  not  of  terror,  but  of 
joy,  as  Christ  himself  expoundeth  them,  saying,  "Rejoice  and  be 
glad,"  &c.  God  forbid,  therefore,  that  the  offence  of  the  cross 
sliould  be  taken  away ;  which  thing  should  come  to  pass,  if  we 
should  preach  that  which  the  prince  of  this  world  and  his  mem- 
bers should  gladly  hear,  that  is  to  say,  the  righteousness  of  works. 
Tlien  should  we  have  a  gentle  devil,  a  favourable  world,  a  graci- 
ous pope,  and  merciful  princes.  But,  because  we  set  forth  the 
benefits  and  glory  of  Christ,  they  persecute  and  spoil  us  both  of 
our  goods  and  lives. 

Verse  12.     Would  to  God  they  were  cut  off  that  do  disquiet 

you. 

Is  this  the  part  of  an  apostle,  not  only  to  denounce  the  false 
apostles  to  be  troublers  of  the  church,  to  condemn  them,  and  to 
deliver  them  to  Satan,  but  also  to  wish  that  they  might  be  utterly 
rooted  out  and  perish?  And  what  is  this  else  but  plain  cursing? 
Paul,  (as  I  suppose,)  alludeth  here  to  circumcision.  As  if  he 
would  say,  they  compel  you  to  cut  off  the  foreskin  of  your  fiesh  ; 
but  I  would  that  they  themselves  might  utterly  be  cut  off  by  the 
root. 

Here  riseth  a  question,  whether  it  be  lawful  for  Christians  to. 
curse  ?  Why  not  ?  Howbeit  not  always,  nor  for  every  cause  : 
but  when  the  matter  is  come  to  this  point,  that  God's  word  must 
be  evil  spoken  of,  and  his  doctrine  blasphemed,  and  so  conse- 
quently God  himself,  then  must  we  turn  this  sentence,  and  say. 
Blessed  be  God  and  his  word,  and  whatsoever  is  without  God 
and  his  word,  accursed  be  it ;  yea,  though  it  be  an  apostle,  or  an 
angel  from  heaven.  So  he  said  before,  in  the  fifth  chapter. 
"Although  we  or  an  angel  frorji  heaven  preach  otherwise  unto 
you  than  that  which  we  have  preached,  let  him  be  accursed.*' 
Gal.  i.  8,  9.  »i 


VER.  12.]  EPISTLE   TO  THE    GALATIANS.  555 

Hereby  it  may  appear  how  great  a  matter  Paul  made  of  a 

little  leaven,  which  for  the  same  durst  curse  the  false  apostles, 
who,  in  outward  appearance,  were  men  of  great  authority  and 
holiness.  Let  not  us,  therefore,  make  little  account  of  the  leaven 
of  doctrine  ;  for  although  it  be  never  so  little,  yet  if  it  be  neglected, 
it  will  be  the  cause  that  by  little  and  little  the  truth  and  our  sal- 
vation shall  be  lost,  and  God  himself  be  denied.  For  when  the 
word  is  corrupted,  and  God  denied  and  blasphemed,  (which  must 
needs  follow,  if  the  word  be  corrupted,)  there  remaineth  no  hope 
of  salvation.  But  for  our  parts,  if  we  be  cursed,  railed  upon,  and 
slain,  there  is  yet  one  that  can  raise  us  up  again,  and  deliver  us 
from  the  curse,  death,  and  hell. 

Wherefore  let  us  learn  to  advance  and  extol  the  majesty  and 
authority  of  God's  word.  For  it  is  no  small  tritle,  (as  brainsick 
heads  surmise  at  this  day  ;)  but  every  tittle  thereof  is  greater 
than  heaven  and  earth.  Wherefore,  in  this  respect,  we  have  no 
regard  of  Christian  charity  or  concord,  but  we  sit,  as  it  were,  oa 
the  judgment-seat;  that  is  to  say,  we  curse  and  condemn  all  men 
which  in  the  least  point  do  deface  or  corrupt  the  majesty  of  God's 
word:  "  for  a  little  leaven  maketh  sour  the  whole  lump."  But 
if  they  leave  us  God's  word  entire  and  sound,  we  are  not  only 
ready  to  keep  charity  and  peace  with  them ;  but  also  we  offer 
ourselves  to  be  their  servants,  and  to  do  for  them  whatsoever  we 
are  able :  if  not,  let  them  perish  and  be  cast  down  into  hell ;  and 
not  only  they,  but  even  the  whole  world  also,  so  that  God  and 
his  true  word  do  remain.  For  as  long  as  he  remaineth,  life,  sal- 
vation, and  the  faithful  shall  also  remain. 

Paul  therefore  doth  well,  in  cursing  those  troublers  of  the  Ga- 
latians,  and  in  pronouncing  sentence  against  them,  to  wit,  that 
they  are  accursed,  with  all  that  they  teach  and  do,  and  in  wishing 
that  they  might  be  cut  off,  especially  that  they  might  be  rooted 
out  of  the  church  of  God,  that  is,  that  God  should  not  govern 
nor  prosper  their  doctrine  nor  their  doings.  And  this  cursing 
proceedeth  from  the  Holy  Ghost ;  as  Peter  also,  in  the  eighth  of 
the  Acts,  curseth  Simon  the  sorcerer,  "  thy  money  and  thou 
perish  together."  And  the  Holy  Scripture  oftentimes  useth 
cursing  against  such  troublers  of  men's  consciences,  and  chiefly 
in  the  Psalms,  as,  "  Let  death  come  upon  them ;  let  them  go 
quick  into  the  pit  of  corruption."  Ps.  Iv.  15.  Also,  "Let  sinners 
be  turned  down  into  hell,  and  all  they  that  forget  God." 

Hitherto  Paul  hath  fortified  the  place  of  justification  with 
strong  and  mighty  arguments ;  moreover,  to  the  end  he  might 
omit  nothing,  here  and  there  he  hath  intermingled  chidings, 
praisings,  exhortations,  threatenings,  and  such-like.  In  the  end, 
he  addeth  also  his  own  example,  namely,  that  he  suffereth  per- 
secution for  this  doctrine,  thereby  admonishing  all  the  faithful, 
not  to  be  offended  nor  dismayed  when  they  shall  see  such  up- 


556  COMMENTARY  ON   ST.  PAUL's  [chAP.  V. 

roars,  sects,  and  offences  raised  up  in  the  time  of  the  gospel, 
but  rather  to  rejoice  and  be  glad  ;  for  the  more  the  world  rageth 
agaitist  the  gospel,  the  more  the  gospel  prospereth,  and  goeth 
happily  forwards. 

This  consolation  ought  at  this  day  to  encourage  us:  for  it  is 
certain  that  the  world  hateth  and  persecuteth  us  for  none  other 
cause,  but  for  that  we  profess  the  truth  of  the  gospel.  It  doth 
not  accuse  us  for  theft,  murder,  whoredom,  and  such-like ;  but 
it  detesteth  and  abhorreth  us,  because  we  teach  Christ  faithfully 
and  purely,  and  give  not  over  the  defence  of  the  truth.  There- 
fore, we  may  be  out  of  all  doubt,  that  this  our  doctrine  is  holy 
and  of  God,  because  the  world  hateth  it  so  bitterly:  for  other- 
wise there  is  no  doctrine  so  wicked,  so  foolish,  and  pernicious, 
which  the  world  doth  not  gladly  admit,  embrace,  and  defend: 
and  moreover  it  reverently  entertaineth,  chorisheth,  and  flatter- 
eth  the  professors  thereof,  and  doth  all  that  may  be  done  for 
them.  Only  the  true  doctrine  of  the  gospel,  life,  and  salvation, 
and  the  ministers  thereof,  it  utterly  abhorreth,  and  worketh  all 
the  spite  that  may  be  devised  against  them.  It  is  an  evident 
token,  therefore,  that  the  world  is  so  cruelly  bent  against  us  for 
no  other  thing,  but  because  it  hateth  the  word.  Wherefore, 
when  our  adversaries  charge  us,  that  there  riseth  nothing  of  this 
doctrine  but  wars,  seditions,  offences,  sects,  and  other  such  infi- 
nite enormities,  let  us  answer.  Blessed  be  the  day  wherein  we 
may  see  these  things.  But  the  whole  world  is  in  an  uproar. 
And  well  done :  for  if  the  world  were  not  so  troubled ;  if  the 
devil  did  not  rage  and  stir  up  such  broils,  we  should  not  have  the 
pure  doctrine  of  the  gospel,  which  cannot  be  preached  but  these 
broils  and  turmoils  must  needs  follow.  Therefore  that  which  ye 
count  to  be  a  great  evil,  we  take  to  be  a  special. happiness. 

THE    DOCTRINE    OP    GOOD    WORKS. 

Now  follow  exhortations,  and  precepts  of  life  and  good  works. 
For  it  is  the  custom  of  the  apostles,  after  they  have  taught  faith 
and  instructed  men's  consciences,  to  add  precepts  of  good  works, 
whereby  they  exhort  the  faithful  to  exercise  the  duties  of  charity 
towards  one  another.  And  reason  itself,  after  a  sort,  teacheth 
and  understandeth  this  part  of  doctrine ;  but  as  touching  the  doc- 
trine of  faith,  it  knoweth  nothing  at  all.  To  the  end,  therefore, 
that  it  might  appear,  that  Christian  doctrine  doth  not  destroy- 
good  works,  or  fight  against  civil  ordinances,  the  apostle  also 
exhorteth  us  to  exercise  ourselves  in  good  works,  and  in  an 
honest  and  outward  conversation,  and  to  keep  charity  and  con- 
cord one  with  another.  The  world  cannot,  therefore,  justly 
accuse  the  Christians  that  they  destroy  good  works,  that  they 
are  troublers  of  the  public  peace,  civil  honesty,  &c.  For  they 
teach  good  works  and  all  other  virtues  better  than  all  the  phi- 


VER.  13.]  EPISTLE   TO  THE   GALATIANS.  557 

losophers  and  magistrates  of  the  world,  because  they  adjoin  faith 
with  their  doings. 

Verse  13.     For,  brethren,  ye  have  been  called  unto  liberty 
only  use  not  your  liberty  as  an  occasion  unto  the  flesh,  but 
by  love  serve  one  another. 

As  if  he  would  say :  Ye  have  now  obtained  liberty  through 
Christ,  that  is  to  say,  ye  be  far  above  all  laws,  as  touching  con- 
science and  before  God :  ye  be  blessed  and  saved;  Christ  is  your 
life.  Therefore,  although  the  law,  sin,  and  death  trouble  and 
terrify  you,  yet  can  they  not  hurt  you,  nor  drive  you  to  despair; 
and  this  is  your  excellent  and  inestimable  liberty.  Now  standeth 
it  you  in  hand  to  take  good  heed  that  ye  use  not  that  liberty  as 
an  occasion  to  the  flesh. 

This  evil  is  common,  and  the  most  pernicious  of  all  others  that 
Satan  stirreth  up  in  the  doctrine  of  faith ;  namely,  that  in  very 
many  he  turneth  this  liberty,  wherewith  Christ  hath  made  us 
free,  into  the  liberty  of  the  flesh.  Of  this  the  apostle  Jude  also 
complaineth  in  his  epistle ;  "  There  are  crept  in  certain  wicked 
men  (saith  he)  which  turn  the  grace  of  our  God  into  wanton- 
ness." Jude  4.  For  the  flesh  is  utterly  ignorant  of  the  doctrine 
of  grace,  that  is  to  say,  it  knoweth  not  that  we  are  made  right- 
eous, not  by  works,  but  by  faith  only,  and  that  the  law  hath  no 
authority  over  us.  Therefore,  when  it  heareth  the  doctrine  of 
faith,  it  abuseth  and  turneth  it  into  wantonness,  and  by-and-by 
thus  it  gathereth :  If  we  be  without  law,  let  us  then  live  as  we 
list ;  let  us  do  no  good,  let  us  give  nothing  to  the  needy,  and  let 
us  not  suffer  any  evil,  for  there  is  no  law  to  constrain  us^  or  bind 
us  so  to  do. 

Wherefore  there  is  danger  on  either  side,  albeit  the  one  is 
more  tolerable  than  the  other.  If  grace  or  faith  be  not  preached, 
no  man  can  be  saved ;  for  it  is  faith  alone  that  justifieth  and 
saveth.  On  the  other  side,  if  faith  be  preached,  (as  of  necessity 
it  must  be,)  the  more  part  of  men  understand  the  doctrine  of  faith 
carnally,  and  draw  the  liberty  of  the  spirit  into  the  liberty  of  the 
flesh ;  this  may  we  see  in  all  kinds  of  life,  as  well  of  the  high  as  the 
low.  All  boast  themselves  to  be  professors  of  the  gospel,  and  all 
brag  of  Christian  liberty;  and  yet,  serving  their  own  lusts,  they 
give  themselves  to  covetousness,  pleasures,  pride,  envy,  and  such 
other  vices.  No  man  doth  his  duty  faithfully,  no  man  charitably 
serveth  the  necessity  of  his  brother.  The  grief  hereof  maketh 
me  sometimes  so  impatient,  that  many  times  I  wish  such  swine, 
which  tread  precious  pearls  under  their  feet,  were  yet  still  remain- 
ing under  the  tyranny  of  the  pope ;  for  it  is  impossible  that  this 
people  of  Gomorrah  should  be  governed  by  the  gospel  of  peace. 

Moreover,  even  we  which  teach  the  word,  do  not  know  our 
duty  with  so  great  zeal  and  diligence  in  the  light  of  the  gospel,  as 

3a2 


55S  COMMENTARY    ON    ST.  PAUL's  [cHAP.  V. 

we  did  afore  in  the  darkness  of  ignorance ;  for  the  more  certain 
we  be  of  the  freedom  purchased  unto  us  by  Christ,  so  much  the 
more  cold  and  negligent  we  be  in  handling  the  word,  in  prayer, 
in  well-doing,  and  in  suffering  adversities.  And  if  Satan  did  not 
vex  us  inwardly  with  spiritual  temptations,  and  outwardly  with 
the  persecutions  of  our  adversaries,  and  moreover  with  the  con- 
tempt and  ingratitude  of  our  own  fellows,  we  should  become 
utterly  careless,  negligent,  and  untoward  to  all  good  works;  and 
so  in  time  we  should  lose  the  knowledge  and  faith  of  Christ,  for- 
sake the  ministry  of  the  word,  and  seek  an  easier  kind  of  life  for 
the  flesh ;  which  thing  many  of  our  men  begin  to  do,  for  that 
they,  travailing  in  the  ministry  of  the  word,  cannot  only  not  live 
of  their  labour,  but  also  are  most  miserably  entreated  even  of 
those  whom  they  delivered  from  the  servile  bondage  of  the  pope 
by  the  preaching  of  the  gospel.  These  men,  forsaking  poor  and 
offensive  Christ,  entangle  themselves  with  the  affairs  of  tliis  pre- 
sent life,  serving  their  own  bellies,  and  not  Christ;  but  with  what 
fruit,  that  shall  they  find  by  experience  in  time  to  come. 

Forasmuch,  then,  as  we  know  that  the  devil  layeth  wait  most 
of  all  for  us  that  hate  the  world,  (for  the  rest  he  holdeth  in  cap- 
tivity and  slavery  at  his  pleasure,)  and  laboureth,  with  might  and 
main,  to  take  from  us  the  liberty  of  the  spirit,  or  at  least  wise  to 
turn  the  same  into  the  liberty  of  the  flesh;  we  teach  and  exhort 
our  brethren  with  singular  care  and  diligence,  by  the  example  of 
Paulj  that  they  think  not  this  liberty  of  the  spirit,  purchased  by 
the  death  of  Christ,  to  be  given  unto  them,  that  they  should  make 
it  an  occasion  of  carnal  liberty,  or,  (as  Peter  saith,  1  Pet.  ii.  16,) 
should  use  the  same  as  a  cloak  for  their  wickedness,  but  that  they 
should  serve  one  another  through  love. 

To  the  end,  therefore,  that  Christians  should  not  abuse  this 
liberty,  as  I  have  said,  the  apostle  layeth  a  yoke  and  bondage  upon 
their  flesh,  by  the  law  of  mutual  love.  Wherefore,  let  the  godly 
remember,  that  in  conscience,  before  God,  they  be  free  from  the 
curse  of  the  law,  from  sin,  and  from  death,  for  Christ's  sake  :  but, 
as  touching  the  body,  they  are  servants,  and  must  serve  one  an- 
other through  charity,  according  to  this  commandment  of  Paul. 
Let  every  man,  therefore,  endeavour  to  do  his  duty  diligently  in 
his  calling,  and  to  help  his  neighbour  to  the  uttermost  of  his 
power.  This  is  it  which  Paul  here  requireth  of  us,  "  serve  ye  one 
another  through  love ;"  which  words  do  not  set  the  Christians  at 
liberty,  but  shut  them  under  bondage  as  touching  the  flesh. 

Moreover,  this  doctrine  concerning  mutual  love,  which  we 
must  maintain  and  exercise  one  towards  another,  cannot  be 
beaten  into  the  heads  of  carnal  men,  nor  sink  into  their  hearts. 
The  Christians  do  gladly  receive  and  obey  this  doctrine.  OtherS; 
as  soon  as  liberty  is  preached,  by-and-by  do  thus  infer:  If  I  be 
free,  then  may  I  do  what  I  list;  this  thing  is  mine  own,  why,  then, 


VER.  15.]  EPISTLE  TO  THE   GALATIANS.  559 

should  I  not  sell  it  for  as  much  as  I  may  get?  Moreover,  seeing 
we  obtain  not  salvation  by  our  good  works,  why  should  we  give 
any  thing  to  the  poor?  Thus  do  they  most  carelessly  shake  oif 
the  yoke  and  bondage  of  the  flesh,  and  turn  the  liberty  of  the 
spirit  into  wantonness  and  fleshly  liberty.  But  we  will  tell  such 
careless  contemners,  (although  they  believe  us  not,  but  laugh  us 
to  scorn,)  that  if  they  use  their  bodies  and  their  goods  after  their 
own  lust,  (as  indeed  they  do,  for  they  neither  help  the  poor,  nor 
lend  to  the  needy,  but  beguile  their  brethren  in  bargaining, 
snatching,  and  scraping  unto  themselves,  by  hook  or  by  crook, 
whatsoever  they  can  get,)  we  tell  them  (I  say)  that  they  be  not 
free,  brag  they  never  so  much  of  their  liberty,  but  have  lost 
Christ  and  Christian  liberty,  are  become  bond-slaves  of  the  devil, 
and  are  seven  times  worse  under  the  name  of  Christian  liberty, 
than  they  were  before  under  the  tyranny  of  the  pope.  For  the 
devil  which  was  driven  out  of  them,  hath  taken  unto  him  seven 
other  fiends  worse  than  himself,  and  is  returned  unto  them  again; 
therefore,  the  end  of  these  men  is  worse  than  the  beginning. 

As  touching  us,  we  have  a  commandment  of  God  to  preach  the 
gospel,  which  off'ereth  to  all  men  liberty  from  the  law,  sin,  death, 
and  God's  wrath,  freely  for  Christ's  sake,  if  they  believe.  It  is 
not  in  our  power  to  conceal  or  revoke  this  liberty  now  published 
by  the  gospel ;  for  Christ  hath  given  it  unto  us  freely,  and  pur- 
chased it  by  his  death.  Neither  can  we  constrain  those  swine 
which  run  headlong  into  all  licentiousness  and  dissoluteness  of 
the  flesh,  to  help  other  men  with  their  bodies  or  goods:  therefore, 
we  do  what  we  can,  that  is  to  say,  we  diligently  admonish  them 
that  they  ought  so  to  do.  If  we  nothing  prevail  by  these  admoni- 
tions, we  commit  the  matter  to  God,  and  he  will  recompence 
these  scorners  with  just  punishment  in  his  good  time.  In  the 
meanwhile,  this  is  our  comfort;  that,  as  touching  the  godly,  our 
labour  is  not  lost ;  of  whom  many,  no  doubt,  by  our  ministry  are 
delivered  out  of  the  bondage  of  the  devil,  and  translated  into  the 
liberty  of  the  spirit.  These  (which,  notwithstanding,  are  but  few) 
which  acknowledge  the  glory  of  this  liberty  of  the  spirit,  on  the 
other  side  are  ready  through  charity  to  serve  other  men,  and 
know  themselves  to  be  debtors  to  their  brethren  as  touching  the 
flesh,  do  more  rejoice  us,  than  the  innumerable  multitude  of  those 
that  abuse  this  liberty  are  able  to  discourage  us. 

Paul  useth  here  very  apt  and  plain  words,  when  he  saith, 
"Brethren,  ye  are  called  into  liberty."  And  because  no  man 
should  dream  that  he  speaketh  of  the  liberty  of  the  flesh,  he  ex- 
poundeth  himself  what  manner  of  liberty  he  meaneth,  saying, 
"only  use  not  your  liberty  as  an  occasion  to  the  flesh,  but  serve  ye 
one  another  through  love."  Wherefore,  let  every  Christian  know, 
that,  as  touching  the  conscience,  Christ  hath  made  him  lord  over 
the  law,  sin,  and  death,  so  that  they  have  no  power  over  him 


560  COMMENTARY  ON  ST.  PATJL's  [chap.  V. 

Contrariwise,  let  him  know  that  this  outward  bondage  is  laid 
upon  his  bodv,  that  he  should  serve  his  neighbour  through  love. 
They  that  understand  Christian  liberty  otherwise,  enjoy  the  com- 
modities of  tlie  gospel  to  their  own  destruction,  and  are  worse 
idolaters  under  the  name  of  Christ,  than  they  were  before  under 
the  pope.  Now  Paul  goeth  about  to  declare,  out  of  the  ten  com- 
mandments, what  it  is  to  serve  one  another  through  love. 

Verse  14.     For  the  whole  law  is  fulfilled  in  o?ie  word,  which 
is  this :   Thou  shall  love  thy  neighbour  us  thyself. 

Paul,  after  that  he  hath  laid  the  foundation  of  Christian  doc- 
trine, is  wont  to  build  gold,  silver,  and  precious  stones  upon  it. 
Now,  there  is  no  other  foundation,  as  he  himself  saith  to  the  Co- 
rinthians, than  Jesus  Christ,  or  the  righteousness  of  Christ.  1  Cor. 
iii.  11.  Upon  this  foundation  he  buildeth  now  good  works,  yea, 
good  works  indeed;  all  which  he  comprehendeth  in  one  precept, 
"Thou  shalt  love  thy  neighbour  as  thyself."  As  if  he  should  say, 
when  I  say  that  ye  must  serve  one  another  through  love,  I  mean 
the  same  thing  that  the  law  saith  in  another  place,  "Thou  shalt 
love  thy  neighbour  as  thyself."  Lev.  xix.  18.  And  this  is  truly 
to  interpret  the  Scripture  and  God's  commandments. 

Now,  in  giving  precepts  of  love,  he  covertly  toucheth  by  the 
way  the  false  teachers;  against  whom  he  setteth  himself  mightily; 
that  he  may  defend  and  establish  his  doctrine  of  good  works 
against  them.  As  if  he  said,  0  ye  Galatians,  I  have  hitherto 
taught  you  the  true  and  spiritual  life,  and  now  also  I  will  teach 
you  what  be  good  works  indeed.  And  this  will  I  do  to  the  end 
ye  may  know  that  the  vain  and  foolish  works  of  ceremonies, 
which  the  false  apostles  do  only  urge,  are  far  inferior  to  the  works 
of  charity.  For  such  is  the  foolishness  and  madness  of  all  wicked 
teachers  and  fantastical  spirits,  that  not  only  they  leave  the  true 
foundation  and  pure  doctrine,  but  also,  continuing  always  in  their 
superstitions,  they  never  attain  to  good  works.  Therefore  (as 
Paul  saith,  (1  Cor.  iii.  12,  13,)  they  build  nothing  but  wood,  hay 
and  stubble  upon  the  foundation.  So  the  false  apostles,  which 
were  the  most  earnest  defenders  of  works,  did  not  teach  or  require 
the  works  of  charity,  as  that  Christians  should  love  one  another, 
that  they  should  be  ready  to  help  their  neighbours  in  all  necessi- 
ties, not  only  with  their  goods,  but  also  with  their  body,  that  is 
to  say,  with  tongue,  hand,  heart,  and  with  their  whole  strength ; 
but  only  they  required  that  circumcision  should  be  kept,  that 
days,  months,  years  and  times  should  be  observed,  (Gal.  iv.  10,) 
and  other  good  works  they  could  teach  none.  For  after  they 
had  destroyed  the  foundation,  which  is  Christ,  and  darkened  the 
doctrine  of  faith,  it  was  impossible  that  there  could  remain  any 
true  use,  exercise,  or  opinion  of  good  works.  Take  away  the 
tree,  and  the  fruit  must  needs  perish. 


VER.  14]  EPISTLE  TO  THE  GALATIANS.  561 

The  apostle,  therefore,  diligently  exhorteth  the  Christians  to 
exercise  themselves  in  good  works,  after  that  they  have  heard 
and  received  the  pure  doctrine  of  faith.  For  the  remnants  of  sin 
do  yet  still  remain,  even  in  those  that  be  justified;  which,  as  they 
are  contrary  to  faith,  and  hinder  it,  so  do  they  hinder  us  from 
doing  good  works.  Moreover,  man's  reason  and  the  flesh,  which 
in  the  saints  themselves  resisteth  the  Spirit,  and  in  the  wicked 
doth  mightily  reign,  is  naturally  delighted  with  pharisaical  super- 
stition ;  that  is  to  say,  it  taketh  more  pleasure  in  measuring  God 
by  her  own  imagination,  than  by  his  word ;  and  doth  the  works 
that  she  herself  hath  chosen,  with  far  greater  zeal  than  those 
which  God  hath  commanded.  Wherefore  it  is  necessary  that 
the  godly  preachers  should  as  diligently  teach  and  urge  the  doc- 
trine of  good  works  as  the  doctrine  of  faith,  for  Satan  is  a  deadly 
enemy  to  both.  Notwithstanding,  faith  must  first  be  plat)ted ; 
for  without  faith  it  is  impossible  to  understand  what  a  good  work 
is,  or  what  pleaseth  God. 

Let  no  man  think,  therefore,  that  he  thoroughly  knoweth  this 
commandment:  "Thou  shalt  love  thy  neighbour  as  thyself.'*^ 
Indeed,  it  is  very  short  and  easy,  as  touching  the  works;  but 
show  me  the  teachers  and  hearers  that,  in  teaching,  learning,  and 
living,  do  exercise  and  accomplish  it  rightly.  Therefore  these 
words,  "  Serve  ye  one  another  through  love ;"  and  these  also, 
"  Thou  shalt  love  thy  neighbour  as  thyself,"  are  full  of  spirit, 
and  none  of  the  faithful  do  sufficiently  consider,  urge,  and  exer- 
cise the  same.  And  (which  is  wonderful)  the  faithful  have  this 
temptation,  that  if  they  omit  never  so  light  a  matter  which  they 
ougiit  to  do,  by-and-by  their  conscience  is  wounded  ;  but  they 
are  not  so  troubled  if  they  neglect  the  duties  of  charity,  (as  daily 
they  do,)  or  bear  not  a  sincere  and  brotherly-love  and  affection 
towards  their  neighbour.  For  they  do  not  so  much  regard  the 
commandment  of  charity,  as  their  own  superstitions,  from  the 
which  they  be  not  altogether  free  during  this  life. 

Paul  therefore  reprehendeth  the  Galatians  in  these  words, "For 
the  whole  law  is  fulfilled  in  one  word."  As  if  he  said:  Ye  are 
drowned  in  your  superstitions  and  ceremonies  concerning  places 
and  times,  which  profit  neither  yourselves  nor  others:  and  in  the 
meanwhile  ye  neglect  charity,  which  ye  ought  only  to  have  kept. 
What  madness  is  this?  So  saith  Jerome:  We  wear  and  consume 
our  bodies  with  watching,  fasting,  and  labour ;  but  we  neglect 
charity,  which  is  the  only  lady  and  mistress  of  works.  And  this 
may  be  well  seen  in  the  monks,  who  straitly  observe  their  tradi- 
tions concerning  their  ceremonies,  fasting,  watching,  apparel, 
and  such-like.  In  this  case,  if  they  omit  any  thing,  be  it  never 
so  little,  they  sin  deadly :  but  when  they  do  not  only  neglect 
charity,  but  also  hate  one  another  to  the  death,  they  sin  not,  no 
offend  God  at  all. 
71 


562  COMMENTARY  ON  ST.  PAUL's  [chAP.  V. 

,  Therefore,  by  this  commandment  Paul  not  only  teacheth  good 
works,  but  also  condemneth  fantastical  and  superstitious  works. 
He  not  only  buildeth  gold,  silver,  and  precious  stones  upon  the 
foundation,  but  also  throweth  down  the  wood,  and  burneth  up 
the  hay  and  stubble.  God  witnesseth,  by  examples  in  the  Old 
Testament,  how  much  lie  did  always  esteem  of  charity  :  where- 
unto  he  would  have  the  very  law  itself,  and  the  ceremonies 
thereof,  to  give  place.  At  such  time  as  David  and  they  that 
were  with  him  were  hungry,  and  had  not  what  to  eat,  they  did 
eat  the  holy  show-bread,  which  by  the  law  the  lay-people  might 
not  eat,  but  only  the  priests.  1  Sam.  xxi.  6.  Christ's  disciples 
brake  tiie  Sabbath,  in  plucking  the  ears  of  corn;  yea,  and  Christ 
himself  brake  the  Sabbath,  (as  said  the  Jews,)  in  healing  the 
sick  on  the  Sabbath-day.  Matt.  xii.  1, 10.  All  these  things  show 
that  charity  or  love  ought  to  be  preferred  before  all  laws  and 
ceremonies,  and  that  God  requireth  nothing  so  much  at  our  hands 
as  love  towards  our  neighbour.  '  The  same  thing  Christ  also 
witnesseth,  when  he  saith,  "  And  the  second  is  like  unto  this." 
Matt.  xxii.  39. 

Verse  14.     For  all  the  law  is  fulfilled  in  one  word. 

As  if  he  said.  Why  do  ye  burden  yourselves  with  the  law  ? 
Why  do  ye  so  toil  and  turmoil  yourselves  about  the  ceremonies 
of  the  law,  about  meats,  days,  places,  and  such  other  things ;  as 
how  ye  ought  to  eat,  drink,  keep  your  feasts,  sacrifices,  &c.  ? 
Leave  off  these  follies,  and  hearken  what  I  say :  All  the  law  is 
fully  comprehended  in  this  one  saying,  "  Thou  shalt  love  thy 
neighbour  as  thyself."  God  delighteth  not  in  the  observation  of 
the  ceremonies  of  the  law,  neither  hath  he  any  need  of  them. 
The  only  thing  that  he  requireth  at  your  hands  is  this,  that  ye 
believe  in  Christ  whom  he  hath  sent;  in  whom  ye  are  made  per- 
fect, and  have  all  things.  But  if  unto  faith,  which  is  the  most 
acceptable  service  of  God,  ye  will  also  add  laws,  then  assure  your- 
selves that  all  laws  are  comprehended  in  this  short  command- 
ment, "  Thou  shalt  love  thy  neighbour  as  thyself"  Endeavour 
yourselves  to  keep  this  commandment,  which  being  kept,  ye 
iiave  fulfilled  all  law. 

Paul  is  a  very  good  expounder  of  God's  commandments ;  for 
he  dravveth  all  Moses  into  a  brief  sum,  showing  that  nothing  else 
is  contained  in  all  his  laws  (which  are  in  a  manner  infinite)  but 
this  short  sentence:  "Thou  shalt  love  thy  neighbour  as  thyself." 
Natural  reason  is  offended  with  this  baseness  and  shortness  of 
words;  for  it  is  soon  said,  "  believe  in  Christ;"  and  again,  "  love 
•thy. neighbour  as  thyself"  Therefore  it  despiseth  both  the  doc- 
trine of  faith  and  true  good  works.  Notwithstanding,  this  base 
and  vile  word  of  faith,  (as  reason  taketh  it,)  "  believe  in  Christ," 
is  the  power  of  God  to  the  faithful,  whereby  they  overcome  sin, 


VER.  14.]  EPISTLE  TO  THE   GALA.TIANS.  «  56S 

deat?i,  the  devil,  &c. ;  whereby  also  they  attain  salvation  and 
eternal  life.  Thus,  to  serve  one  another  through  love,  that  is,  to 
instruct  him  that  goeth  astray,  to  comfort  him  that  is  afflicted,  to 
raise  up  him  that  is  weak,  to  help  thy  neighbour  by  all  means 
possible,  to  bear  with  his  infirmities,  to  endure  troubles,  labours, 
ingratitude  and  contempt  in  the  church,  and  in  civil  life  and  con- 
versation to  obey  the  magistrate,  to  give  due  honour  to  thy  parents, 
to  be  patient  at  home  with  a  froward  wife  and  an  unruly  family, 
&c. ;  these  (I  say)  are  works  which  reason  judgeth  to  be  of  no 
value.  But,  indeed,  they  are  such  works,  that  the  whole  world 
is  not  able  to  comprehend  the  excellency  and  worthiness  thereof, 
(for  it  doth  not  measure  works  or  any  other  thing  by  the  word 
of  God,  but  by  the  judgment  of  wicked,  blind,  and  foolish  reason :) 
yea,  it  knoweth  not  the  value  of  any  one  of  the  least  good  works 
that  can  be,  which  are  true  good  works  indeed. 

Therefore,  when  men  dream  that  they  know  well  enough  the 
commandment  of  charity,  they  are  utterly  deceived.  Indeed, 
they  have  it  written  in  their  heart ;  for  they  naturally  judge  that 
a  man  ought  to  do  unto  another,  as  he  would  another  should  do 
unto  him.  But  it  foUowetVi  not,  therefore,  that  they  understand 
it ;  for  if  they  did,  they  would  also  perform  it  indeed,  and  would 
prefer  love  and  charity  before  all  their  works.  They  would  not 
so  highly  esteem  their  own  superstitious  toys,  as  to  go  with  a 
heavy  countenance,  hanging  down  the  head,  to  live  unmarried, 
to  live  with  bread  and  water,  to  dwell  in  the  wilderness,. to  be 
poorly  apparelled,  &c.  These  monstrous  and  superstitious  works, 
which  they  have  devised  and  chosen  unto  themselves,  God  neither 
commanding  nor  approving  the  same,  they  esteem  to  be  so  holy 
and  so  excellent,  that  they  surmount  and  darken  charity,  which 
is,  as  it  were,  the  sum  of  all  good  works.  So  great  and  incom- 
prehensible is  the  blindness  of  man's  reason,  that  it  is  unable,  not 
only  to  judge  rightly  of  the  doctrine  of  faith,  but  also  of  external 
conversation  and  works.  Wherefore,  we  must  fight  strongly,  as 
well  against  the  opinions  of  our  own  heart,  (to  the  which  we  are 
naturally  more  inclined  in  the  matter  of  salvation  than  to  the 
word  of  God,)  as  also  against  the  counterfeit  visor  and  holy  show 
of  our  own  will-works ;  that  so  we  may  learn  to  magnify  the 
works  which  every  man  doth  in  his  vocation,  although  they  seem 
outwardly  never  so  base  and  contemptible,  if  they  have  the  war- 
rant of  God's  word ;  and  contrariwise,  to  despise  those  works 
which  reason  chooseth  without  the  commandment  of  God,  seem 
they  never  so  excellent  and  holy. 

Of  this  commandment  I  have  largely  entreated  in  another 
place,  and  therefore  I  will  now  but  lightly  overrun  it.  Indeed, 
this  is  briefly  spoken,  "  Love  thy  neighbour  as  thyself;"  but  yet 
very  aptly  and  to  the  purpose.  No  man  can  give  a  more  certain, 
a  better,  or  a  nearer  example  than  a  man's  own  self.  Therefore, 
if  thou  wouldst  know  how  thy  neighbour  ought  to  be  loved,  and 


564  COMMENTARY  ON  ST.  PAUL's  [chap.  r. 

"woiildst  have  a  plain  example  thereof,  consider  well  how  thou 
lovest  thyself.  If  thou  shouldst  be  in  necessity  or  danger,  thou 
wouldst  be  glad  to  have  the  love  and  friendship  of  all  men,  to  be 
holpen  with  the  counsel,  the  goods,  and  the  strength  of  all  men, 
and  of  all  creatures.  Wherefore  thou  hast  no  need  of  any  book 
to  instruct  and  to  admonish  thee  how  thou  oughtest  to  love  thy 
neighbour;  for  thou  hast  an  excellent  book  of  all  laws,  even  in 
thy  heart.  Thou  needest  no  schoolmaster  in  this  matter;  ask 
counsel  only  of  thine  own  heart,  and  that  shall  teach  thee  suffi- 
ciently that  thou  oughtest  to  love  thy  neighbour  as  thyself. 
Moreover,  love  or  charity  is  an  excellent  virtue,  which  not  only 
maketh  a  man  wilUng  and  ready  to  serve  his  neighbour  with 
tongue,  with  hand,  with  money  and  worldly  goods,  but  with  his 
body,  and  even  with  his  life  also.  And  thus  to  do,  it  is  not  pro- 
voked by  good  deserts  or  anything  else,  neither  is  it  hindered 
through  evil  deserts  or  ingratitude.  The  mother  doth,  therefore, 
nourish  and  cherish  her  child,  because  she  loveth  it. 

Now,  my  neighbour  is  every  man,  especially  which  hath  need 
of  my  help,  as  Christ  expoundeth  it  in  the  tenth  chapter  of  Luke; 
who,  although  he  hath  done  me  some  wrong,  or  hurt  me  by 
any  manner  of  way,  yet  notwithstanding  he  hath  not  put  off  the 
nature  of  man,  or  ceased  to  be  flesh  and  blood,  and  the  creature 
of  God  most  like  unto  myself;  briefly,  he  ceaseth  not  to  be  my 
neighbour.  As  long,  then,  as  the  nature  of  man  remaineth  in 
him,  so  long  also  remaineth  the  commandment  of  love,  which 
requireth  at  my  hand  that  I  should  not  despise  mine  own  flesh, 
nor  render  evil  for  evil ;  but  overcome  evil  with  good,  or  else 
shall  love  never  be  as  Paul  describeth  it.    1  Cor.  xiii. 

Paul  therefore  commendeth  charity  to  the  Galatians,  and  to 
all  the  faithful,  (for  they  only  love  indeed,)  and  exhorteth  them 
that,  through  charity,  one  of  them  should  serve  another.  As  if 
he  would  say.  Ye  need  not  to  burden  yourselves  with  circum- 
cision, and  with  the  ceremonies  of  Moses's  law :  but,  after  all 
things,  continue  in  the  doctrine  of  faith  which  ye  have  received 
of  me.  Afterwards,  if  ye  will  do  good  works,  I  will  in  one  word 
show  you  thechiefest  and  greatest  works,  and  how  ye  shall  fulfil 
all  laws :  "  Serve  ye  one  another  through  love."  Ye  shall  not 
lack  them  to  whom  ye  may  do  good,  for  the  world  is  full  of  such 
as  need  the  help  of  others.  This  is  a  perfect  and  a  sound  doc- 
trine of  faith  and  love  ;  and  also  the  shortest  and  the  longest  di- 
vinity. The  shortest,  as  touching  the  words  and  sentences ;  but, 
as  touching  the  use  and  practice,  it  is  more  large,  more  long, 
more  profound,  and  more  high  than  the  whole  world. 

Verse  15.    If  y&  hite  and  devour  one  another,  take  heed  lest  ye 
be  consumed  one  of  another. 

By  these  words  Paul  witnesseth,  that  if  the  foundation,  that  is 
Id  say,  if  faith  in  Christ  be  overthrown  by  wicked  teachers,  no 


▼ER.  15.]  EPISTLE  TO  THE   GALATIANS.  565 

peace  or  concord  can  remain  in  the  church,  either  in  doctrine  or 
life  ;  but  there  must  needs  be  divers  opinions  and  dissensions 
from  time  to  time,  both  in  doctrine  and  life,  whereby  it  cometh 
to  pass  that  one  biteth  and  devoureth  another ;  that  is  to  say,  one 
judgeth  and  condemneth  another,  until  at  length  they  be  con- 
sumed. Hereof  not  only  the  Scripture,  but  also  the  examples 
of  all  times  bear  witness.  After  that  Africa  was  perverted  by 
the  Manichees,  by-and-by  followed  the  Donatists,  who  also  dis- 
agreed among  themselves,  were  divided  into  three  sundry  sects. 
And  how  many  sects  have  we  at  this  day  springing  up  one  after 
another  ?  One  sect  bringeth  forth  another,  and  one  condemneth 
another.  Thus  when  the  unity  of  the  spirit  is  broken,  it  is  im- 
possible that  there  should  be  any  concord  either  in  doctrine  or 
life,  but  daily  new  errors  must  needs  spring  up,  without  measure 
and  without  end. 

Paul,  therefore,  teacheth  that  such  occasions  of  discord  are  to 
be  avoided,  and  he  showeth  how  they  may  be  avoided.  This, 
(saith  he,)  is  the  way  to  unity  and  concord :  Let  every  man  do 
his  duty  in  that  kind  of  Hfe  which  God  hath  called  him  unto ; 
let  him  not  lift  up  himself  above  others,  nor  find  fault  with  any 
other  men's  works,  and  commend  his  own,  but  let  every  one 
serve  another  through  love.  This  is  a  true  and  simple  doctrine, 
touching  good  works.  This  do  they  not  teach  which  have  made 
shipwreck  of  faith,  and  have  conceived  fantastical  opinions  con- 
cerning faith  and  good  works  :  but  disagreeing  among  themselves, 
as  touching  the  doctrine  of  faith  and  works,  they  bite  and  devour, 
that  is  to  say,  they  accuse  and  condemn  one  another,  as  Paul 
here  saith  of  the  Galatians  :  "  If  ye  bite  and  devour  one  another, 
take  heed  lest  ye  be  consumed  one  of  another."  As  if  he  would 
say.  Do  not  accuse  and  condemn  one  another  for  circumcision, 
for  observing  of  holydays,  or  other  ceremonies,  but  rather  give 
yourselves  to  serve  and  help  one  another  through  charity ;  or 
else,  if  ye  continue  in  biting  and  devouring  one  another,  take 
heed  that  ye  be  not  consuraied,  that  is  to  say,  that  ye  perish  not 
utterly,  yea,  and  that  bodily,  which  commonly  happeneth,  espe- 
cially to  the  authors  of  sects,  as  it  did  to  Arius  and  others,  and 
to  certain  also  in  our  time.  For  he  that  hath  laid  his  foundation 
on  the  sand,  and  buildeth  hay,  stubble,  and  such-like,  must  needs 
fall  and  be  consumed;  for  all  those  things  are  ordained  for  the 
fire.  I  will  not  say,  that,  after  such  bitings  and  devourings,  the 
ruin  and  destruction,  not  of  one  city,  but  of  whole  countries  and 
kingdoms  are  wont  to  follow.  Now  the  apostle  showeth  what 
it  is  to  serve  one  another  through  love. 

It  is  a  hard  and  a  dangerous  matter  to  teach  that  we  are  made 
righteous  by  faith  without  works,  and  yet  to  require  works 
withal.  Here,  except  the  ministers  of  Christ  be  faithful,  and 
wise  disposers  of  the  mysteries  of  God,  rightly  dividing  the  word 

'  3B 


566  COMMENTARY  ON   ST.  PAUL's  [chap.  V. 

of  truth,  faith  and  works  are  by-and-by  confounded.  Both  these 
doctrines,  as  well  of  faith  as  of  works,  must  be  diligently  taught 
and  urged  ;  and  yet  so  that  both  may  remain  within  their  bounds. 
Otherwise,  if  they  teach  works  only,  (as  they  do  in  the  pope's 
kingdom,)  then  is  faith  lost.  If  faith  only  be  taught,  then  carnal 
men  by-and-by  dream  that  works  be  not  needful. 

The  apostle  began,  a  little  before,  to  exhort  men  to  do  good 
works,  and  to  teach  that  the  whole  law  was  fulfilled  in  one 
word,  namely,  "  Thou  shalt  love  thy  neighbour  as  thyself"  Here 
will  some  man  say  :  Paul  throughout  his  whole  epistle  taketh 
away  righteousness  from  the  law  ;  for  saith  he,  "  By  the  works 
of  the  law  shall  no  flesh  be  justified."  Gal.  ii,  16.  Also,  "  As 
many  as  are  under  the  works  of  the  law,  are  under  the  curse." 
Gal.  iii.  10.  But  now,  when  he  saith  that  the  whole  law  is  ful- 
filled in  one  word,  he  seemeth-  to  have  forgotten  the  matter 
whereof  he  hath  entreated  in  all  this  epistle,  and  to  be  of  a  quite 
contrary  opinion :  to  wit,  that  they  which  do  the  works  of  charity, 
fulfil  the  law  and  be  righteous.  To  this  objection  he  answereth 
after  this  manner. 

Verse  16.  But  I  say^  walk  in  the  Spirit,  and  ye  shall  not  ful 
Jil  the  works  of  the  flesh. 

As  if  he  should  have  said  :  I  have  not  forgotten  my  former 
discourse  concerning  faith,  neither  do  I  now  revoke  the  same,  in 
that  I  exhort  you  to  mutual  love,  saying,  "  that  the  whole  law  is 
fulfilled  through  love ;"  but  I  am  still  of  the  same  mind  and 
opinion  that  I  was  before.  To  the  end,  therefore,  that  ye  may 
rightly  understand  me,  I  add  this  moreover,  "  Walk  in  the  Spirit, 
and  ye  shall  not  fulfil  the  lusts  of  the  flesh." 

A  CONFUTATION  OP  THE  ARGUMENT  OF  THE  SCHOOLMEN  .*  LOVE 
IS  THE  FULFILLING  OF  THE  LAW  ;  THEREFORE  THE  LAW  JUS- 
TIFIETH. 

.  Although  Paul  speaketh  here  expressly  and  plainly  enough, 
;  yet  hath  he  little  prevailed ;  for  the  schoolmen,  not  understand- 
ing this  place  of  Paul,  "Love  is  the  fulfilling  of  the  law,"  have 
gathered  out  of  it  after  this  manner:  If  love  be  the  fulfilling  of 
the  law,  it  folio weth  then  that  love  is  righteousness;  therefore, 
if  we  love,  we  be  righteous.  These  profound  clerks  do  argue 
from  the  word  to  the  work,  from  doctrine  or  precepts,  to  life, 
after  this  sort :  The  law  hath  commanded  love,  therefore,  the 
work  of  love  followeth  out  of  hand.  But  this  is  a  foolish  con- 
sequence, to  draw  an  argument  from  precepts,  and  to  ground  the 
conclusion  upon  works. 

True  it  is  that  we  ought  to  fulfil  the  law,  and  to  be  justified 
through  the  fulfilling  thereof;  but  sin  hindereth  us.  Indeed,  the 
law  prescribeth  and  commandeth  that  we  should  love  God  with 


VER.  16.]  EPISTLE   TO  THE   GALATIANS.  567 

all  our  heart,  &c.,  and  that  we  should  love  our  neighbour  as  our- 
selves: but  it  followelh  not,  this  is  written,  therefore,  it  is  done: 
the  law  commandeth  love,  therefore,  we  love.  There  is  not  one 
man  to  be  found  upon  the  whole  earth,  which  so  loveth  God  and 
his  neighbour  as  the  law  requireth.  But,  in  the  life  to  come,  where 
we  shall  be  thoroughly  cleansed  from  all  vices  and  sins,  and  shall 
be  made  as  pure  and  as  clear  as  the  sun,  we  shall  love  perfectly, 
and  shall  be  righteous  through  perfect  love.  But  in  this  life  that 
purity  is  hindered  by  the  flesh ;  for  as  long  as  we  live,  sin  re- 
maineth  in  the  flesh;  by  reason  whereof,  the  corrupt  love  of  our- 
selves is  so  mighty,  that  it  far  surmounteth  the  love  of  God  and  of 
our  neighbour.  In  the  mean  time,  notwithstanding  that  we  may 
be  righteous  in  this  life  also,  we  have  Christ  the  mercy-seat  and 
throne  of  grace,  and  because  we  beUeve  in  him  sin  is  not  imputed 
unto  us.  Faith,  therefore,  is  our  righteousness  in  this  life  ;  but 
in  the  life  to  come,  when  we  shall  be  thoroughly  cleansed  and 
delivered  from  all  sins  and  concupiscence,  we  shall  have  no  more 
need  of  faith  and  hope,  but  we  shall  then  love  perfectly. 

It  is  a  great  error,  therefore,  to  attribute  justification  or  right- 
eousness to  love,  which  is  nothing;  or  if  it  be  any  thing,  yet  it 
is  not  so  great  that  it  can  pacify  God ;  for  love,  even  in  the  faith- 
ful, (as  I  have  said,)  is  imperfect  and  impure.  But  no  unclean 
thing  shall  enter  into  the  kingdom  of  God.  Apoc.  xxi.  27.  Not- 
withstanding, in  the  meanwhile,  this  trust  and  confidence  sus- 
taineth  us:  that  Christ,  who  alone  committed  no  sin,  and  in 
whose  mouth  was  never  found  any  guile,  doth  overshadow  us 
with  his  righteousness.  Isa.  liii.  9.  1  Pet.  ii.  22.  We  being  covered 
with  this  cloud,  and  shrouded  under  this  shadow,  this  heaven  of 
remission  of  sins  and  throne  of  grace,  do  begin  to  love  and  to 
fulfil  the  law ;  yet  for  this  fulfilling  we  are  not  justified,  nor 
accepted  of  God,  whilst  we  Uve  here.  But,  when  Christ  hath 
delivered  up  the  kingdom  to  God  his  Father,  and  abolished  all 
principality,  and  God  shall  be  all  in  all,  then  shall  faith  and  hope 
cease,  and  love  shall  be  perfect  and  everlasting.  1  Cor.  xii.  This 
thing  the  popish  schoolmen  understand  not;  and,  therefore,  when 
they  iiear  that  love  is  the  sum  of  the  whole  law,  by-and-by  they 
infer  :  ergo,  the  law  justifieth.  Or  contrariwise,  when  they  read 
in  Paul  that  faith  maketh  a  man  righteous;  yea,  say  they,  faith 
formed  and  furnished  with  charity.  But  that  is  not  the  meaning 
of  Paul,  as  I  have  largely  declared  before. 

If  we  were  pure  from  all  sin,  and  were  inflamed  with  perfect 
love  both  towards  God  and  our  neighbour,  then  should  we,  in- 
deed be  righteous  and  holy  through  love,  and  God  could  require 
no  more  of  us.  This  is  not  done  in  this  present  life,  but  is  defer- 
red until  the  life  to  come.  Indeed,  we  receive  here  the  gift  and 
first-fruits  of  the  Spirit,  so  that  we  begin  to  love,  (Rom.  viii.  23,) 
howbeit  very  slenderly.  But,  if  we  loved  God  truly  and  perfectly, 


568  COMMENTARY  ON  ST.  PAUL's  [chap.  r. 

as  the  law  of  God  requireth,  which  saith :  (Deut.  vi.  5,)  "Thou 
shall  love  the  Lord  thy  God  with  all  thy  heart,  with  all  thy  soul, 
and  with  all  thy  strength,"  (Matt.  xxii.  37;)  then  should  we  be 
as  well  contented  with  poverty  as  with  wealth,  with  pain  as  with 
pleasure,  and  with  death  as  with  life,  yea,  he  that  could  love  God 
truly  and  perfectly  indeed,  should  not  long  continue  in  this  life, 
but  should  straightway  be  swallowed  up  by  this  charity. 

But  now  man's  nature  is  so  corrupt  and  drowned  in  sin,  that 
it  cannot  have  any  right  sense  or  cogitation  of  God.  It  loveth 
not  God,  but  hateth  him  deadly.  Wherefore,  as  John  saith : 
(1  John  iv.  10,)  "  We  loved  not  God,  but  he  loved  us,  and  sent 
his  Son  to  be  a  reconciliation  for  our  sins."  And  as  Paul  saith 
before  in  the  second  chapter,  "  Christ  hath  loved  me,  and  given 
himself  for  me."  And  in  the  fourth  chapter,  "  But  when  the 
fulness  of  time  was  come,  God  sent  forth  his  Son  made  of  a 
woman,  and  made  under  the  law,  that  he  might  redeem  them 
which  were  under  the  law."  We,  being  redeenjed  and  justified 
by  the  Son,  begin  to  love ;  according  to  that  saying  of  Paul  in 
the  eighth  to  the  Romans,  "  That  which  was  impossible  to  the 
law,  (inasmuch  as  it  was  weak  because  of  the  flesh,)  God  send- 
ing his  own  Son  in  the  similitude  of  sinful  flesh,  and  for  sin  con- 
demned sin  in  the  flesh,  that  the  righteousness  of  the  law  might 
be  fulfilled  in  us ;"  that  is,  might  begin  to  be  fulfilled.  They  are 
mere  dreams,  therefore,  wliich  the  sophisters  and  schoolmen  have 
taught  concerning  the  fulfilling  of  the  law. 

Wherefore,  Paul  showeth  by  these  words :  "  Walk  in  the 
Spirit,"  how  he  would  have  that  sentence  to  be  understood, 
where  he  said,  "  Serve  ye  one  another  through  love."  And 
again,  "Love  is  the  fulfilling  of  the  law,"  &c.  As  if  he  should 
say,  When  I  bid  you  love  one  another,  this  is  it  that  I  require 
of  you,  that  you  walk  in  the  Spirit.  For  I  know  that  ye  shall 
not  fulfil  the  law,  because  sin  dvvelleth  in  you  as  long  as  ye  live, 
therefore,  it  is  impossible  that  ye  should  fulfil  the  law.  Notwith- 
standing, in  (he  meanwhile,  endeavour  yourselves  diligently  to 
walk  in  the  Spirit,  that  is,  wrestle  in  spirit  against  the  flesh,  and 
follow  spiritual  motions,  &c.  • 

It  appeareth,  then,  that  he  had  not  forgotten  the  matter  of 
justification ;  for  when  he  biddeth  them  to  walk  in  the  Spirit, 
he  plainly  denieth  that  works  do  justify.  As  if  he  should  say, 
When  I  speak  of  the  fulfilling  of  the  law,  I  mean  not  that  ye 
are  justified  by  the  law  ;  but  this  I  mean,  that  there  be  two  con- 
trary captains  in  you,  the  Spirit  and  the  flesh.  God  hath  stirred 
up  in  your  bodies  a  strife  and  a  battle ;  for  the  Spirit  wrestleth 
against  the  flesh,  and  the  flesh  against  the  Spirit.  Gal.  v.  17.  Here 
I  require  nothing  else  of  you,  but  that  ye  follow  the  Spiri"t  as  your 
captain  and  guide,  and  that  ye  resist  that  captain  the  flesh;  for 
that  is  all  that  ye  be  able  to  do.    Obey  the  Spirit,  and  fight  against 


% 


R.  16.]  EPISTLE    TO   THE    GALATIANS.  569 


the  flesh.  Therefore,  when  I  teach  you  to  observe  the  law,  and 
exhort  you  to  love  one  another,  thhik  not  that  I  go  about  to  re- 
voke that  which  I  have  taught  concerning  the  doctrine  of  faith, 
and  that  I  now  attribute  justification  to  the  law  or  to  charity; 
but  my  meaning  is,  that  ye  should  walk  in  the  Spmt,  and  that 
ye  should  not  fulfil  the  lusts  of  the  flesh. 

Paul  useth  very  fit  words  and  to  the  purpose.  As  if  he  would 
say.  We  come  not  yet  to  the  fulfilling  of  the  law ;  therefore  we 
must  walk  in  the  Spirit,  and  be  exercised  therein,  that  we  may 
think,  say,  and  do  those  things  which  are  of  the  Spirit,  and  resist 
those  thijigs  which  are  of  the  flesh :  therefore  he  addelh, 

Verse  16.     ^nd  ye  shall  not  fulfil  the  lusts  of  the  flesh. 

As  if  he  would  say,  The  desires  or  lusts  of  the  flesh  be  not  yet 
dead  in  us,  but  spring  up  again  and  fight  against  the  Spirit.  The 
flesh  of  no  faithful  man  is  so  good,  which  being  off"ended  would 
not  bite  and  devour,  or  at  the  least  omit  somewhat  of  that  com- 
mandment of  love.  Yet  even  at  the  first  brunt  he  cannot  refrain 
himself,  but  is  angry  with  his  neighbour,  desireth  to  be  revenged, 
and  hateth  him  as  an  enemy,  or  at  the  least  loveth  him  not  so 
much  as  he  should  do,  and  as  this  commandment  requireth ;  and 
this  happeneth  even  to  the  faithful. 

Therefore  the  apostle  hath  given  this  rule  for  the  faithful:  that 
they  should  serve  one  another  through  love ;  that  they  should 
bear  the  burdens  and  infirmities  one  of  another;  and  that  they 
should  forgive  one  another.  And  without  this  bearing  and  for- 
bearing, through  love,  it  is  impossible  that  love  and  concord 
should  continue  among  Christians,  ^ox  it  cannot  be,  but  that 
thou  must  needs  often  offend,  and  be  offended.  Thou  seest  many 
things  in  me  which  offend  thee,  and  I  again  see  many  things  in 
thee  which  mislike  me.  Here,  if  one  bear  not  with  another, 
through  love,  there  shall  be  no  end  of  dissension,  discord,  envy, 
hatred,  and  malice. 

Wherefore  Paul  would  have  us  to  walk  in  the  Spirit,  lest  we 
fulfil  the  lusts  of  the  flesh.  As  if  he  should  say.  Although  ye  be 
moved  with  wrath  and  displeasure  against  your  brother,  offending 
you,  or  doing  any  thing  heinously  against  you,  yet  notwithstand- 
ing resist  and  repress  these  violent  motions  through  the  Spirit. 
Bear  with  his  weakness,  and  love  him  according  to  that  com- 
mandment, "Thou  shalt  love  thy  neighbour  as  thyself."  For 
thy  brother  doth  not  therefore  cease  to  be  thy  neighbour,  be- 
cause he  slippeth,  or  offendeth  thee  ;  but  then  hath  he  most  need 
that  thou  shouldst  exercise  and  show  thy  charity  towards  him. 
And  this  commandment,  "Thou  shalt  love  thy  neighbour  as  thy- 
self," requireth  the  selfsame  thing;  to  wit,  that  thou  shouldst 
I  ot  obey  the  flesh,  which,  when  it  is  offended,  hateth,  biteth,  and 
evoureth  ;  but  wrestle  against  it  in  spirit,  and  continue  through 
72  3b  2 


^ 


570  COMMENTARY  ON  ST.  PAUL's  [chap. 


f 


the  same  in  the  love  of  thy  neighbour,  although  thou  find  nothing 
in  him  worthy  of  love. 

The  schoolmen  take  the  concupiscence  of  the  flesh  for  carnal 
lust.  Indeed  it  is  true  that  even  the  godly,  especially  the  younger 
sort,  are  tempted  with  fleshly  lust.  Yea,  they  also  that  be  mar- 
ried (so  corrupt  and  pestilent  is  flesh)  are  not  without  such  carnal 
lust.  Here  let  every  one  (I  speak  now  to  the  godly  being  mar- 
ried, both  man  and  wife)  diligently  examine  himself,  and  no 
doubt  many  shall  find  this  in  themselves,  that  the  beauty  and 
conditions  of  another  man's  wife  pleaseth  him  better  than  of  his 
own,  and  so  contrariwise,  his  own  lawful  wife  he  loatheth  or 
misliketh,  and  loveth  her  which  is  unlawful.  And  this  commonly 
is  wont  to  happen,  not  in  marriage  only,  but  in  all  other  matters. 
Men  set  light  by  that  which  they  have,  and  are  in  love  with  that 
which  they  have  not,  as  the  poet  saith  :  *'  Nitimur  in  vetitum 
semper,  eupimusque  negata.'^     That  is. 

Of  things  most  forbidden  we  always  are  fain : 
And  things  most  denied  we  seek  to  obtain. 

I  do  not  deny,  therefore,  but  that  the  concupiscence  of  the  flesh 
comprehendeth  carnal  lust,  but  not  that  only.  For  concupiscence 
comprehendeth  all  other  corrupt  aflections,  wherewith  the  very 
faithful  are  infected,  some  more,  some  less:  as  pride,  hatred, 
covetousness,  impatiency,  and  such-like.  Yea,  Paul  rehearseth 
afterwards  among  the  works  of  the  flesh,  not  only  these  gross 
vices,  but  also  idolatry,  heresies,  and  such  other.  It  is  plain, 
therefore,  that  he  speaketh  of  the  whole  concupiscence  of  the  flesh, 
and  of  the  whole  dominion  of  sin,  which  stirreth,  even  in  the 
godly  who  have  received  the  first-fruits  of  the  Spirit,  against  the 
dominion  of  the  Spirit.  He  speaketh  therefore  not  only  of  carnal 
lust,  pride,  covetousness,  &c.  but  also  of  incredulity,  distrust, 
despair,  hatred  and  contempt  of  God,  idolatry,  heresies,  and  such 
other,  when  he  saith,  "And  ye  shall  not  fulfil  the  lusts  of  the 
flesh."  As  if  he  should  say,  I  write  unto  you  that  you  should 
love  one  another.  This  ye  do  not,  neither  can  ye  do  it,  because 
of  the  flesh,  which  is  infected  and  corrupted  with  coticupiscence, 
and  doth  not  only  stir  up  sin  in  you,  but  also  is  sin  itself  For 
if  ye  had  perfect  charity,  no  heaviness,  no  adversity  could  be  so 
great,  which  should  be  able  to  hurt  or  hinder  that  charity ;  for  it 
would  be  spread  throughout  the  whole  body.  There  should  be 
no  wife,  were  she  ever  so  hard  favoured,  whom  her  husband 
would  not  love  entirely,  loathing  all  other  women,  though  they 
were  never  so  fair  and  beautiful.  But  this  is  not  done,  therefore 
it  is  impossible  for  us  to  be  made  righteous  through  love. 

Wherefore  think  me  not  to  revoke  and  unsay  that  which  I 
have  taught  concerning  faith  :  for  faith  and  hope  must  continue, 
that  by  the  one  we  may  be  justified,  and  by  the  other  we  may  be 
raised  up  in  adversities,  and.  endure  unto  the  end.     Moreover, 


*ER.  16.]  EPISTLE   TO  THE   GALATIANS.  571 

we  serve  one  another  through  charity,  because  faith  is  not  idle : 
but  charity  is  weak  and  Utile.  Therefore,  when  I  bid  you  walk 
in  the  Spirit,  I  do  sufficiently  declare  that  ye  are  not  justified 
through  charity. 

And  when  I  exhort  you  to  walk  in  the  Spirit,  that  ye  fulfil  not 
the  concupiscence  of  the  flesh,  I  do  not  require  of  you  that  ye 
should  utterly  put  off  the  flesh,  or  kill  it,  but  that  ye  should  bridle 
and  subdue  it.  For  God  will  have  mankind  to  endure  even  to 
the  last  day  ;  and  this  cannot  be  done  without  parents,  which  do 
beget  and  bring  up  children.  These  means  continuing,  it  must 
needs  be  the  flesh  also  that  must  continue,  and  consequently  sin, 
for  flesh  is  not  without  sin.  Therefore,  in  respect  of  the  flesh  we 
are  sinners;  but  in  respect  of  the  Spirit,  we  are  righteous.  Not- 
withstanding, our  righteousness  is  much  more  plentiful  than  our 
sin,  because  the  holiness  and  righteousness  of  Christ  our  mediator 
doth  far  exceed  the  sin  of  the  whole  world;  and  the  forgiveness 
of  sins,  which  we  have  through  him,  is  so  great,  so  large,  and  so 
infinite,  that  it  easily  swallovveth  up  all  sins,  so  that  we  walk 
according  to  the  Spirit,  &c. 

The  Papists  dreamed  that  this  commandment  belongeth  only 
to  their  clergymen,  and  that  the  apostle  exhorteth  them  to  live 
chastely,  by  subduing  the  flesh  with  watching,  fasting,  labour, 
&c.,and  then  they  should  not  fulfil  the  concupiscence  of  the  flesh, 
that  is  to  say,  carnal  lust.  As  though  the  whole  concupiscence  of 
the  flesh  were  overcome,  when  this  fleshly  lust  is  subdued  ; 
which,  notwithstanding,  they  were  never  able  to  suppress  and 
keep  under,  with  any  yoke  that  they  could  lay  upon  the  flesh 
Which  thing  Jerome,  (I  say  nothing  of  others,)  who  was  a  mar- 
vellous lover  and  defender  of  chastity,  doth  plainly  confess.  "  0 
(saith  he)  how  often  have  I  thought  myself  to  be  in  the  midst 
of  the  vain  delights  and  pleasures  of  Rome,  even  when  I  was  in 
the  wild  wilderness,  which,  being  burnt  up  with  the  heat  of  the 
sun,yielde.th  an  ouglesome  habitation  to  the  monks  !"  &c.  Again, 
"1,  who  for  fear  of  hell  had  condemned  myself  to  such  a  prison, 
thought  myself  oftentimes  to  be  dancing  among  young  women, 
when  I  had  no  other  company  but  scorpions  and  wild  beasts. 
My  face  was  pale  with  fasting,  but  my  mind  was  inflamed  with 
desires  in  my  cold  body;  and  although  my  flesh  was  half  dead 
already,  yet  the  flames  of  fleshly  lust  boiled  within  me,"  &c. 

If  Jerome  felt  in  himself  such  flames  of  fleshly  lust,  who  lived 
m  the  barren  wilderness  with  bread  and  water,  what  do  our  holy 
belly-gods,  the  clergymen,  feel,  think  ye,  who  so  stuff  and  stretch 
themselves  with  all  kinds  of  dainty  fare,  that  it  is  marvel  their 
bellies  burst  not  ?  Wherefore  these  things  are  written  not  to  her- 
mits and  monks,  (as  the  Papists  dream,)  nor  to  sinners  in  the 
world  only,  but  to  the  universal  church  of  Christ,  and  to  all  the 
faithful :  whom  Paul  exhorteth  to  walk  in  the  Spirit,  that  they 


572  COMMENTARY  ON  ST.   PAULAS  [cHAP.  V. 

fulfil  not  the  lusts  of  the  flesh,  that  is  to  say,  not  only  to  hridle 
the  gross  motions  of  the  flesh,  as  carnal  lust,  wrath,  impatiency, 
and  such-like  ;  but  also  the  spiritual  motions,  as  doubting,  blas- 
phemy, idolatry,  contempt  and  hatred  of  God,  &c. 

Paul  (as  I  have  said)  doth  not  require  of  the  godly,  that  they 
should  utterly  put  off"  or  destroy  the  flesh,  but  that  they  should 
so  bridle  it,  that  it  might  be  subject  to  the  Spirit,  In  the  tenth 
to  the  Romans,  he  biddeth  us  cherish  the  flesh.  For,  as  we  may 
not  be  cruel  to  other  men's  bodies,  nor  vex  them  with  unreason- 
able labour,  even  so  we  may  not  be  cruel  to  our  own  bodies. 
Eph.  v.  29.  Wherefore,  according  to  Paul's  precept,  we  must 
cherish  our  flesh,  that  it  may  be  able  to  endure  the  labours  bo^h 
of  the  mind  and  of  the  body ;  but  yet  only  for  necessity's  sake, 
and  not  to  nourish  the  lusts  thereof  Therefore,  if  the  flesh  begin 
to  wax  wanton,  repress  it  and  bridle  it  by  the  Spirit.  If  it  will 
not  be,  marry  a  wife,  for  it  is  better  to  marry  than  to  burn.  Thus 
doing,  thou  walkest  in  the  Spirit ;  that  is,  thou  followest  God's 
word,  and  doest  his  will. 

Verse  17.     For  the  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh. 

When  Paul  saith  that  the  flesh  lusteth  against  the  Spirit,  and 
the  Spirit,  against  the  flesh,  he  admonisheth  us  that  we  must  feel 
the  concupiscence  of  the  flesh,  that  is  to  say,  not  only  carnal  lust, 
but  also  pride,  wrath,  heaviness,  impatience,  incredulity,  and 
such-like.  Notwithstanding,  he  would  have  us  so  to  feel  them, 
that  we  consent  not  unto  them,  nor  accomplish  them  ;  that  is, 
that  we  neither  think,  speak,  nor  do  those  things  which  the  flesh 
provoketh  us  unto.  As,  if  it  move  us  to  anger,  yet  we  should  be 
angry  in  such  wise,  (as  we  are  taught  in  the  fourth  Psalm,)  that 
we  sin  not.  As  if  Paul  would  thus  say  :  I  know  that  the  flesh 
will  provoke  you  unto  wrath,  envy,  doubting,  incredulity,  and 
such-like  ;  but  resist  it  by  the  Spirit,  that  ye  sin  not.  But  if  ye 
forsake  the  guiding  of  the  Spirit,  and  follow  the  flesh,  he  shdll 
fulfil  the  lusts  of  the  flesh,  and  ye  shall  die,  as  Paul  saith  in  the 
eighth'  to  the  Romans.  So  this  saying  of  the  apostle  is  to  be  un- 
derstood, not  of  fleshly  lusts  only,  but  of  the  whole  kingdom  of 
sin. 

Verse  17.     t^nd  these  are  contrary  one  to  the  other,  so  that  ye 
cannot  do  the  same  things  that  ye  loould. 

These  two  captains  or  leaders,  (saith  he,)  the  flesh  and  the 
Spirit,  are  one  against  another  in  your  body,  so  that  ye  cannot 
do  what  ye  would.  And  this  place  witnesseth  plainly  that  Paul 
writeth  these  things  to  the  faithful,  that  is,  to  the  church  believ- 
ing in  Christ,  baptized,  justified,  renewed,  and  having  full  for- 
giveness of  sins.     Yet  notwithstanding,  he  saith  that  she  hath 


VER.  17.]  EPISTLE   TO  THE   GALATIANS.  573 

flesh  rebelling  against  the  Spirit.  After  the  same  manner  he 
speaketh  of  himself,  in  the  seventh  to  the  Romans,  "  I  (saith  he) 
am  carnal,  and  sold  under  sin."  And  again,  "  I  see  another  law 
in  my  members,  rebelling  against  the  law  of  my  mind,  and  lead- 
ing me  captive  unto  the  law  of  sin  which  is  in  my  members." 
Also,  "  0  wretched  man  that  I  am,  who  shall  deliver  me  from 
the  body  of  this  death?"  &c. 

Here,  not  only  the  schoolmen,  but  also  some  of  the  old  fathers 
are  much  troubled,  seeking  how  they  may  excuse  Paul.  For  it 
seemeth  unto  them  absurd  and  unseemly  to  say,  that  the  elect 
vessel  of  Christ  should  have  sin.  But  we  credit  Paul's  own 
w^rds,  wherein  he  plainly  confesseth  that  he  is  sold  under  sin, 
that  he  is  led  captive  of  sin,  that  he  hath  a  law  in  his  members 
rebelling  against  him,  and  that  in  the  flesh  he  serveth  the  law  of 
sin.  Here  again  they  atiswer,  that  the  apostle  speakelh  in  the 
person  of  the  wicked.  But  the  wicked  do  not  complain  of  the 
rebellion  of  their  flesh,  of  any  battle  or  conflict,  or  of  the  capti- 
vity and  bondage  of  sin;  for  sin  mightily  reigneth  in  them.  This 
is  therefore  the  very  complaint  of  Paul,  and  of  all  the  faithful. 
Wherefore  they  have  done  very  wickedly  which  have  excused 
Paul  and  all  the  faithful  to  have  no  sin  ;  for  by  this  persuasion 
(which  proceedeth  of  ignorance  of  the  doctrine  of  faith)  they 
have  robbed  the  church  of  a  singular  consolation:  they  have  abo- 
lished the  forgiveness  of  sins,  and  made  Christ  of  none  effect. 

Wherefore,  when  Paul  saith,  "  I  see  another  law  in  my  mem- 
bers," &c.,  he  denieth  not  that  he  hath  flesh,  and  the  vices  of  the 
flesh  in  him.  It  is  likely,  therefore,  that  he  felt  sometimes  the 
motions  of  carnal  lust ;  but  yet  (no  doubt)  these  motions  were 
well  suppressed  in  hipii,  by  the  great  and  grievous  afflictions  and 
temptations,  both  of  mind  and  body,  wherewith  he  was  in  a  man- 
ner continually  exercised  and  vexed,  as  his  epistles  do  declare. 
Or  if  he  at  any  time,  being  merry  and  strong,  felt  the  lust  of  the 
flesh,  wrath,  impatieacy,  and  such-like,  yet  he  resisted  them  by 
the  Spirit,  and  suffered  not  these  motions  to  bear  rule  in  him. 
Therefore,  let  us  in  nowise  suffer  such  comfortable  places  (where- 
by Paul  describeth  the  battle  of  the  flesh  against  the  Spirit,  in  his 
own  body)  to  be  corrupted  with  such  foolish  glosses.  The  school- 
men, the  monks,  and  such  other,  never  felt  any  spiritual  tempta- 
tions, and  therefore  they  fought  only  for  the  repressing  and  over- 
coming of  fleshly  lusts  and  lechery;  and  being  proud  of  that  vic- 
tory which  they  never  yet  obtained,  they  thought  themselves  far 
better  and  more  holy  than  married  men.  I  will  not  say,  that, 
under  this  holy  pretence,  they  nourished  and  maintained  all  kinds 
of  horrible  sins,  as  dissension,  pride,  hatred,  disdain,  and  despis- 
ing of  their  neighbours,  trust  in  their  own  righteousness,  presump- 
tion, contempt  of  all  godliness  and  of  the  word  of  God,  infidelity, 
blasphemy,  and  such-like.    Against  these  sins  they  never  fought, 


574  COMMENTARY  ON   ST.  PAUL's  [chAP.  V. 

nay,  rather,  they  took  them  to  he  no  sins  at  all :  they  put  right- 
eousness in  the  keeping  of  their  foolish  and  wicked  vows,  and 
nnrighteousness  in  the  neglecting  and  contemning  of  the  same. 

But  this  must  he  our  ground  and  anchor-hold,  that  Christ  is  our 
only  and  perfect  righteousness.  If  we  have  nothing  whereunto 
we  may  trust,  yet  these  three  things,  (as  Paul  saith,)  faith,  hope, 
and  love,  do  remain.  Therefore  we  must  always  believe,  and 
always  hope;  we  must  always  take  hold  of  Christ,  as  the  head 
and  foundation  of  our  righteousness.  He  that  believeth  in  him 
shall  not  be  ashamed.  Rom.  ix.  33.  Moreover,  we  must  labour 
to  be  outwardly  righteous  also :  that  is  to  say,  not  to  consent  to 
the  flesh,  which  always  enticeth  us  to  some  evil,  but  to  resist  it 
by  the  S[)irit.  We  must  not  be  overcome  with  impatiency  for  tne 
unthankfulness  and  contempt  of  the  people,  which  abuseth  the 
Christian  liberty;  but  through  the  Spirit,  we  must  overcome  this 
and  all  other  temptations.  Look,  then,  how  much  we  strive 
against  the  flesh  by  the  Spirit,  so  much  we  are  outwardly  right- 
eous; albeit  this  righteousness  doth  not  commend  us  before  God. 

Let  no  man,  therefore,  despair,  if  he  feel  the  flesh  oftentimes 
to  stir  up  new  battle  against  the  Spirit,  or  if  he  cannot  by-and-by 
subdue  the  flesh,  and  make  it  obedient  nnto  the  Spirit.  I  also  do 
wish  myself  to  have  a  more  valiant  and  constant  heart,  which  might 
be  able,  not  only  boldly  to  contemn  the  threatenings  of  tyrants, 
the  heresies,  offences  and  tumults  which  Satan  and  his  soldiers, 
the  enemies  of  the  gospel,  stir  up ;  but  also  might  by-and-by  shake 
off"  the  vexations  and  anguish  of  spirit,  and  briefly,  might  not  fear 
the  sharpness  of  death,  but  receive  and  embrace  it  as  a  most 
friendly  guest.  But  I  find  another  law  in  my  members,  rebelling 
against  the  law  of  my  mind,  &c.  Some  other  do  wrestle  with  infe- 
rior temptations,  as  poverty,  reproach,  impatiency,  and  such-like. 

Let  no  man  marvel,  therefore,  or  be  dismayed,  when  he  feeleth 
in  his  body  this  battle  of  the  flesh  against  the  Spirit;  but  let  him 
pluck  up  his  heart,  and  comfort  himself  with  these  words  of  Paul ; 
"the  flesh  lusteth  against  the  Spirit;"  also,  "these  are  contrary 
one  to  another,  so  that  ye  do  not  those  things  that  ye  would;" 
for  by  these  sentences  he  comforteth  them  that  be  tempted.  As 
if  he  should  say,  It  is  impossible  for  you  to  follow  the  guiding  of 
the  Spirit  in  all  things,  without  any  feeling  or  hinderance  of  the 
flesh.  Nay,  the  flesh  will  resist;  and  so  resist  and  hinder  you, 
that  ye  cannot  do  those  things  that  gladly  ye  would.  Here  it  shall 
be  enough  if  ye  resist  the  flesh,  and  fulfil  not  the  lust  thereof; 
that  is  to  say,  if  ye  follow  the  Spirit  and  not  the  flesh,  which  easily 
is  overthrown  by  impatiency,  coveteth  to  revenge,  biteth,  grudg- 
eth,  hateth  God,  is  angry  with  him,  despaireth,  &c.  Therefore, 
when  a  man  feeleth  this  battle  of  the  flesh,  let  him  not  be  dis- 
couraged therewith,  but  let  him  resist  in  spirit,  and  say,  I  am  a 
sinner,  and  I  feel  sin  in  me  j  for  I  have  not  yet  put  oft"  the  flesh. 


VER.  17.]  EPISTLE   TO   THE   GALATIA.NS.  575 

in  which  sin  dwelleth  so  long  as  it  liveth.  But  I  will  obey  the 
Spirit,  and  not  the  flesh :  that  is,  I  will  by  faith  and  hope  lay  hold 
upon  Christ,  and  by  his  word  I  will  raisi  up  myself,  and  being 
so  raised  up,  I  will  not  fulfil  the  lust  of  the  flesh. 

It  is  very  profitable  for  the  godly  to  know  this,  and  to  bear  it 
■well  in  mind  ;  for  it  wonderfully  comforteth  them  when  they  are 
tempted.  When  I  was  a  monk,  I  thought  by-and-by  that  I  was 
utterly  cast  away,  if  at  any  time  I  felt  the  lust  of  the  flesh  ;  that 
is  to  say,  if  I  felt  any  evil  motion,  fleshly  lust,  wrath,  hatred,  or 
envy  against  any  brother.  I  assayed  many  ways  to  help  and  to 
quiet  my  conscience,  but  it  would  not  be :  for  the  concupiscence 
and  lust  of  my  flesh  did  always  return,  so  that  I  could  not  rest, 
but  was  continually  vexed  with  these  thoughts  :  This  or  that  sin 
thou  hast  committed,  thou  art  infected  with  envy,  with  impa- 
tiency,  and  such  other  sins:  therefore,  thou  art  entered  into  this 
holy  order  in  vain,  and  all  thy  good  works  are  unprofitable.  If, 
then,  I  had  rightly  understood  these  sentences  of  Paul,  "The 
flesh  lusteth  contrary  to  the  Spirit,  and  the  Spirit  contrary  to  the 
flesh,  and  these  two  are  one  against  another,  so  that  ye  carmot 
do  the  things  that  ye  would  do  ;"  I  should  not  have  so  miserably 
tormented  myself,  but  should  have  thought  and  said  to  myself,  as 
now  commonly  I  do :  "  Martin,  thou  shalt  not  utterly  be  without 
sin,  for  thou  hast  flesh;  thou  shalt,  therefore,  feel  the  battle  thereof, 
according  to  that  saying  of  Paul ;  '  The  flesh  resisteth  the  Spirit.' 
Despair  not,  therefore,  but  resist  it  strongly,  and  fulfil  not  the 
lust  thereof     Thus  doing,  thou  art  not  under  the  law." 

I  remember  that  Staupitius  was  wont  to  say,  "  I  have  vowed 
unto  God,  above  a  thousand  times,  that  I  would  become  a  better 
man;  but  I  never  performed  that  which  I  vowed.  Hereafter  I 
will  make  no  such  vow;  for  I  have  now  learned  by  experience, 
that  I  am  not  able  to  perform  it.  Unless,  therefore,  God  be 
favourable  and  merciful  unto  me  for  Christ's  sake,  and  grant 
unto  me  a  blessed  and  a  happy  hour,  when  I  shall  depart  out  of 
this  miserable  life,  I  shall  not  be  able,  with  all  my  vows  and  all 
my  good  deeds,  to  stand  before  him."  This  was  not  only  a  true, 
but  also  a  godly  and  a  holy  desperation ;  and  this  must  all  they 
confess,  both  with  mouth  and  heart,  which  will  be  saved.  For 
the  godly  trust  not  to  their  own  righteousness,  but  say  with 
David,  "  Enter  not  into  judgment  with  thy  servant,  for  in  thy 
sight  shall  none  that  liveth  be  justified."  Ps.  cxliii.  2.  Again: 
"If  thou,  0  Lord,  should  straitly  mark  iniquities,  0  Lord,  who 
shall  stand  ?"  Ps.  cxxx.  3.  They  look  unto  Christ  their  re- 
conciler, who  gave  his  life  for  their  sins.  Moreover,  they  know 
that  the  remnant  of  sin  which  is  in  their  flesh,  is  not  laid  to  their 
charge,  but  freely  pardoned.  Notwithstanding,  in  the  mean 
while  they  fight  in  spirit  against  the  flesh,  lest  they  should  fulfil 
the  lusts  thereof.     And  although  they  feel  the  flesh  to  rage  and 


576  COMMENTARY   ON   ST.    PAUL's  [chAP.  V. 

rebel  against  the  Spirit,  and  themselves  also  do  fall  sometimes 
into  sin  through  infirmity,  yet  are  they  not  discouraged,  nor  think 
therefore,  that  their  state  and  kiud  of  life,  and  the  works  which 
are  done  according  to  their  calling,  displease  God  ;  but  they  raise 
up  themselves  by  faith. 

The  faithful,  therefore,  receive  great  consolation  by  this  doc- 
trine of  Paul,  in  that  they  know  themselves  to  have  part  of  the 
flesh,  and  part  of  the  Spirit,  but  yet  so  notwithstanding  that  the 
Spirit  ruleth,  and  the  flesh  is  subdued  and  kept  under  awe,  that 
righteousness  reigneth,  and  sin  serveth.  He  that  knoweth  not 
this  doctrine,  and  thinketh  that  the  faithful  ought  to  be  without 
all  fault,  and  yet  seeth  the  contrary  in  himself,  must  needs  at  the 
length  be  swallowed  up  by  the  spirit  of  heaviness,  and  fall  into 
desperation.  But  whoso  knoweth  this  doctrine  well,  and  useth 
it  rightly,  to  him  the  things  that  are  evil  turn  unto  good.  Rom. 
viii.  28.  For  when  the  flesh  provoketh  him  to  sin,  by  occasion 
thereof  he  is  stirred  up  and  forced  to  seek  forgiveness  of  sins  by 
Christ,  and  to  embrace  the  righteousness  of  faith,  which  else  he 
would  not  so  greatly  esteem,  nor  seek  for  the  same  with  so  great 
desire.  Therefore,  it  profiteth  us  very  much  to  feel  sometimes 
the  wickedness  of  our  nature  and  corruption  of  our  flesh,  that 
yet  by  this  means  we  may  be  waked  and  stirred  up  to  faith,  and 
to  call  upon  Christ.  And  by  this  occasion  a  Christian  becometh 
a  mighty  workman  and  a  wonderful  creator,  which  of  heaviness 
can  make  joy,  of  terror  comfort,  of  sin  righteousness,  and  of 
death  life,  when  he,  by  this  means  repressing  and  bridling  the 
flesh,  maketh  it  subject  to  the  Spirit. 

Wherefore,  let  not  them  which  feel  the  lust  of  the  flesh  despair 
of  their  salvation.  Let  them  feel  it,  and  all  the  force  thereof,  so 
that  they  consent  not  to  it;  let  the  passions  of  lust,  wrath,  and 
such  other  vices  shake  them,  so  that  they  do  not  overthrow 
them ;  let  sin  assail  them,  so  that  they  do  not  accomplish  it ;  yea, 
the  more  godly  a  man  is,  the  more  doth  he  feel  that  battle.  And 
hereof  come  those  lamentable  complaints  of  the  faithful  in  the 
Psalms  and  in  the  whole  Scripture.  Of  this  battle,  the  hermits, 
the  monks,  the  schoolmen,  and  all  that  seek  righteousness  and 
salvation  by  works,  know  nothing  at  all. 

But  here  may  some  man  say,  that  it  is  a  dangerous  matter  to 
teach  that  a  man  is  not  condemned,  if  by-and-by  he  overcome 
not  the  notions  and  passions  of  the  flesh  which  he  feeleth.  For 
when  this  doctrine  is  taught  amongst  the  common  people,  it 
maketh  them  careless,  negligent,  and  slothful.  This  is  it  which 
I  said  a  little  before,  that  if  we  teach  faith,  then  carnal  men 
neglect  and  reject  works:  if  works  be  required,  then  is  faith 
and  consolation  of  conscience  lost.  Here  no  man  can  be  com 
pelled,  neither  can  there  be  any  certain  rule  prescribed  ;  but  l©i 
every  man  diligently  try  himself  to  what  passion  of  the  flesh  he 


VER.  17.]  EPISTLE   TO   THE   GALATIANS.  577 

is  most  snbjectj  and  when  he  findeth  that,  let  him  not  be  care- 
less, nor  flatter  himself;  but  let  him  watch  and  wrestle  in  spirit 
against  it,  that  if  he  cannot  altogether  bridle  it,  yet  at  the  least 
he  do  not  fulfil  the  lust  thereof. 

This  battle  of  the  flesh  against  the  Spirit,  all  the  children  of 
God  have  had  and  felt ;  and  the  selfsame  do  we  also  feel  and 
prove.  He  that  searcheth  his  own  conscience,  if  he  be  not  a 
hypocrite,  shall  well  perceive  that  to  be  true  in  himself  which 
Paul  here  saith  :  that  the  flesh  lusteth  against  the  Spirit.  All  the 
faithful,  therefore,  do  feel  and  confess  that  their  flesh  resisteth 
against  the  Spirit,  and  that  these  two  are  so  contrary,  the  one  to  the 
other  in  themselves,  that,  do  what  they  can,  they  are  not  able  to 
perform  that  which  they  would  do.  Therefore,  the  flesh  hindereth 
us,  that  we  cannot  keep  the  commandments  of  God,  that  we  can- 
not love  our  neighbours  as  ourselves,  much  less  can  we  love  God 
with  all  our  heart;  therefore,  it  is  impossible  for  us  to  become 
righteous  by  the  works  of  the  law.  Indeed  there  is  a  good  will 
in  us,  and  so  must  there  be,  (for  it  is  the  Spirit  itself  which  re- 
sisteth the  flesh,)  which  would  gladly  do  good,  fulfil  the  law,  love 
God  and  his  neighbour,  and  such-like,  but  the  flesh  obeyeth  not 
this  good  will,  but  resisteth  it;  and  yet  God  imputeth  not  unto  us 
this  sin;  for  he  is  merciful  to  those  that  believe,  for  Christ's  sake. 

But  it  followeth  not,  therefore,  that  thou  shouldst  make  a  light 
matter  of  sin,  because  God  doth  not  impute  it.  True  it  is  that 
he  doth  not  impute  it ;  but  to  whom,  and  for  what  cause  ?  To 
such  as  repent  and  lay  hold  by  faith  upon  Christ  the  mercy-seat, 
for  whose  sake,  as  all  their  sins  are  forgiven  them,  even  so  the 
remnants  of  sin,  which  are  in  them,  be  not  imputed  unto  them. 
They  make  not  their  sin  less  than  it  is,  but  amplify  it,  and  set  it 
out  as  it  is  indeed ;  for  they  know  that  it  cannot  be  put  away  by 
satisfactions,  works,  or  righteousness,  but  only  by  the  death  of 
Christ.  And  yet,  notwithstanding,  the  greatness  and  enormity 
of  their  sin  doth  not  cause  them  to  despair,  but  they  assure  them- 
selves that  the  same  shall  not  be  imputed  tmto  them,  or  laid  unto 
their  charge. 

This  I  say,  lest  any  man  should  think  that,  after  faith  is  re- 
ceived, there  is  little  account  to  be  made  of  sin.  Sin  is  truly  sin, 
whether  a  man  commit  it  before  he  hath  received  the  knowledge 
of  Christ,  or  after.  And  God  always  hateth  sin ;  yea,  all  sin  is 
damnable,  as  touching  the  fact  itself;  but  in  that  it  is  not  damn- 
able to  him  that  believeth,  it  cometh  of  Christ,  who  by  his  death 
hath  taken  away  sin.  But  to  him  that  believeth  not  in  Christ, 
not  only  all  his  sins  are  damnable,  but  even  his  good  works  also 
are  sin ;  according  to  that  saying,  "  Whatsoever  is  not  of  faith 
is  sin."  Rom.  xiv.  23.  Therefore,  the  error  of  the  schoolmen  is 
most  pernicious,  which  do  distinguish  sins  according  to  the  fact, 
and  not  according  to  the  person.  He  that  believeth,  hath  as 
73  3C 


57fi  COMMENTARY  ON  ST.  PAUL's  [chaP.  V. 

great  sin  as  the  unbeliever ;  but  to  him  that  believeth,  it  is  for- 
given and  not  imputed:  to  the  unbeUever  it  is  not  pardoned,  but 
imputed.  To  the  believer  it  is  venial ;  to  the  unbeliever  it  is 
mortal  and  damnable :  not  for  any  difference  of  sins,  or  because 
the  sin  of  the  believer  is  less,  and  the  sin  of  the  unbeliever 
greater ;  but  for  the  difference  of  the  persons.  For  the  faithful 
assureth  himself,  by  faith,  that  his  sin  is  forgiven  him,  forasmuch 
as  Christ  hath  given  himself  for  it.  Therefore,  although  he  have 
sin  in  him,  and  daily  sinneth,  yet  he  continuelh  godly  ;  but  con- 
trariwise, the  unbeliever  continueth  wicked.  And  tliis  is  the 
true  wisdom  and  consolation  of  the  godly,  that  although  they 
have  and  commit  sins,  yet  they  know  that  for  Christ's  sake  they 
are  not  imputed  unto  them. 

This  I  say  for  the  comfort  of  the  godly.  For  they  only  feel 
indeed  that  they  have  and  do  commit  sins,  that  is  to  say,  they  feel 
that  they  do  not  love  God  so  fervently  as  they  should  do ;  that 
they  do  not  believe  him  so  heartily  as  they  would,  but  rather 
they  oftentimes  doubt  whether  God  have  a  care  of  them  or  no ; 
they  are  impatient,  and  are  angry  with  God  in  adversity.  Hereof 
(as  I  have  said)  proceed  the  sorrowful  complaints  of  the  faithful 
in  the  Scriptures,  and  especially  in  the  Psalms ;  and  Paul  himself 
complaineth  that  he  is  sold  under  sin.  Rom.  vii.  14.  And  here 
he  saith  that  the  flesh  resisteth  and  rebelleth  against  the  Spirit. 
But  because  they  mortify  the  deeds  of  the  flesh  by  the  Spirit,  (as 
he  saith  in  another  place,  and  also  in  the  end  of  this  chapter, 
"  They  crucify  the  flesh,  with  the  desires  and  lusts  thereof,"  Gal. 
V.  24,)  therefore,  these  sins  do  not  hurt  them,  nor  condemn  them. 
But  if  they  obey  the  flesh,  in  fulfilling  the  lusts  thereof,  then  do 
they  lose  faith  and  the  Holy  Ghost ;  and  if  they  do  not  abhor 
their  sin,  and  return  unto  Christ,  (who  hath  given  power  to  his 
church,  to  receive  and  raise  up  those  that  be  fallen,  that  so  they 
may  recover  faith  and  the  Holy  Ghost,)  they  die  in  their  sins. 
Wherefore,  we  speak  not  of  them  which  dream  that  they  have 
faith,  and  yet  continue  still  in  their  sins.  These  men  have  their 
judgment  already :  they  that  live  after  the  flesh  shall  die.  Also, 
"  The  works  of  the  flesh  are  manifest,  which  are  adultery,  forni- 
cation, uncleanness,  wantonness,  idolatry,  witchcraft,  hatred, 
debate,  emulations,  wrath,  contentions,  seditions,  heresies,  envy, 
murder,  drunkenness,  gluttony,  and  such-like,  whereof  I  tell  you 
before,  as  also  I  have  told  you,  that  they  which  do  such  things 
shall  not  inherit  the  kingdom  of  God." 

Hereby  we  may  see  who  be  the  very  saints  indeed.  They  be 
not  stocks  and  stones,  (as  the  monks  and  schoolmen  dream,)  so 
that  they  are  never  moved  with  any  thing,  never  feel  any  lust, 
or  desires  of  the  flesh  ;  but  as  Paul  saith,  their  flesh  lusteth 
against  the  Spirit,  and  therefore,  they  have  sin,  and  both  can  and 
do  sin.     And  the  thirty-second  psalm  witnesseth,  that  the  faithful 


VER.  18.]  EPISTLE   TO  THE   GALATIANS.  579 

do  confess  their  unrighteousness,  and  pray  that  the  wickedness 
of  their  sin  may  be  forgiven,  where  it  saith :  "  I  will  confess 
against  myself  my  wickedness  unto  the  Lord,  and  thou  forgavest 
the  punishment  of  my  sin.  Therefore  shall  every  one  that  is 
godly  make  his  prayer  unto  thee,"  &c.  Moreover,  the  whole 
church,  which  indeed  is  holy,  prayeth  that  her  sins  may  be  for- 
given her,  and  it  believeth  the  forgiveness  of  sins.  And  in 
Psalm  cxliii.  David  prayeth  :  "  0  Lord,  enter  not  into  judgment 
with  thy  servant,  for  in  thy  sight  shall  none  that  liveth  be  justi- 
fied." And  in  Psalm  cxxx.  "  If  thou,  0  Lord,  shouldst  straitly 
mark  iniquities,  Lord,  who  shall  stand  in  thy  presence?  But 
with  thee  is  mercy,"  &c.  Thus  do  the  chiefest  saints  and  children 
of  God  speak  and  pray ;  as  David,  Paul,  &c.  All  the  faithful, 
therefore,  do  speak  and  pray  the  same  thing,  and  with  the  same 
spirit.  The  popish  sophisters  read  not  the  Scriptures,  or,  if  they 
read  them,  they  have  a  veil  before  their  eyes ;  and  therefore,  as 
they  cannot  judge  rightly  of  any  thing,  so  can  they  not  judge 
rightly  either  of  sin  or  of  holiness. 

Verse  18.    If  ye  he  led  by  the  Spirit,  ye  are  not  under  the  law. 

Paul  cannot  forget  the  doctrine  of  faith,  but  still  repeateth  it, 
and  beateth  it  into  their  heads,  yea,  even  when  he  treateth  of 
good  works.  Here  some  man  may  object:  How  can  it  be  that  we 
should  not  be  under  the  law?  And  yet  thou,  notwithstanding,  0 
Paul,  teachest  us  that  we  have  flesh,  which  lusteth  against  the 
Spirit,  and  fighteth  against  us,  tormenteth  us,  and  bringeth  us  into 
bondage.  And,  indeed,  we  feel  sin,  and  cannot  be  delivered  from 
the  feeling  thereof,  though  we  should  never  so  fain ;  and  what  is 
this  else  but  to  be  under  the  law?  But,  saith  he,  let  this  nothing 
trouble  you;  only  do  your  endeavour  that  ye  may  be  led  by  the 
Spirit;  that  is  to  say,  show  yourselves  willing  to  follow  and  obey 
that  will  which  resisteth  the  flesh,  and  doth  not  accomplish  the 
lusts  thereof,  (for  this  is,  to  be  led  and  to  be  drawn  by  the  Spirit,) 
then  are  ye  not  under  the  law.  So  Paul  speaketh  of  himself, 
(Rom.  vii.)  "In  my  mind  I  serve  the  law  of  God:"  that  is  to  say, 
in  Spirit  I  am  not  subject  to  any  sin ;  but  yet  in  my  flesh  I  serve  the 
law  of  sin.  The  faithful,  then,  are  not  under  the  law,  that  is  to 
say,  in  Spirit ;  for  the  law  cannot  accuse  them,  nor  pronounce 
sentence  of  death  against  them,  although  they  feel  sin,  and  con- 
fess themselves  to  be  sinners.  For  the  power  and  strength  of  the 
law  is  taken  from  it  by  Christ,  "  who  was  made"  under  the  law, 
that  he  might  redeem  them  which  were  under  the  law."  Gal. 
iv.  4.  Therefore  the  law  cannot  accuse  that  for  sin  in  the  faithful, 
which  is  sin  indeed  and  committed  against  the  law. 

So  great,  then,  is  the  power  and  dominion  of  the  Spirit,  that 
the  law  cannot  accuse  the  godly,  though  they  commit  that  which 
is  sin  indeed.     For  Christ  is  our  righteousness,  whom  we  appre- 


' -i."* 


5S0  COMMENTARY  ON  ST.  PAUL's  [chap.  V. 

hend  by  faith;  he  is  without  all  sin,  and  therefore  the  law  cannot 
accuse  him.  As  long  as  we  cleave  fast  unto  him,  we  are  led  by 
the  Spirit,  and  are  free  from  the  law.  And  so  the  apostle,  even 
when  he  teacheth  good  works,  forgetteth  not  his  doctrine  con- 
cerning justification,  but  always  showeth  that  it  is  impossible  for 
us  to  be  justified  by  works.  For  the  remnants  of  sin  cleave  fast 
in  our  flesh,  and  therefore,  so  long  as  our  flesh  liveth,  it  ceaseth 
not  to  lust  contrary  to  the  Spirit.  Notwithstanding  there  cometh 
no  danger  unto  us  thereby,  because  we  be  free  from  the  law,  so 
that  we  walk  in  the  Spirit. 

And  with  these  words,  "  If  ye  be  led  by  the  Spirit,  ye  be  not 
under  the  law,"  thou  mayst  greatly  comfort  thyself,  and  others 
that  be  grievously  tempted;  for  it  oftentimes  cometh  to  pass,  that 
a  man  is  so  vehemently  assailed  with  wrath,  hatred,  impatiency, 
carnal  desire,  terror  and  anguish  of  spirit,  or  some  other  lust  of 
the  flesh,  that  he  cannot  shake  them  ofi",  though  he  would  never 
so  fain.  What  should  he  do  in  this  case  ?  Should  he  despair  ? 
No,  God  forbid:  but  let  him  say  thus  with  himself:  thy  flesh 
fighteth  and  rageth  against  the  Spirit.  Let  it  rage  as  long  as  it 
listeth;  only  see  thou  that,  in  any  case,  thou  consent  not  to  it,  to 
fulfil  the  lusts  ther6of,  but  walk  wisely,  and  follow  the  leading 
of  the  Spirit.  In  so  doing,  thou  art  free  from  the  law.  It  ac- 
cuseth  and  terrifieth  thee,  (I  grant,)  but  altogether  in  vain.  In 
this  conflict,  therefore,  of  the  flesh  against  the  Spirit,  there  is 
nothing  better  than  to  have  the  word  of  God  before  thine  eyes, 
and  therein  to  seek  the  comfort  of  the  Spirit. 

And  let  not  him  that  suff'ereth  this  temptation,  be  dismayed, 
in  that  the  devil  can  so  aggravate  sin,  that  during  the  conflict  he 
thinketh  himself  to  be  utterly  overthrown,  and  feeleth  nothing 
else  but  the  wrath  of  God  and  desperation.  Here  in  anywise  let 
him  not  follow  his  own  feeling  and  the  judgment  of  reason,  but 
let  him  take  sure  hold  of  this  saying  of  Paul,  "If  ye  be  led  by 
the  Spirit;"  that  is,  to  wit,  if  ye  raise  up  and  comfort  yourselves 
through  faith  in  Christ,  ye  be  not  under  the  law.  So  shall  he 
have  a  strong  buckler,  wherewith  he  may  beat  back  all  the  fiery 
darts  which  that  wicked  fiend  assaileth  him  withal.  How  much 
soever,  then,  the  flesh  doth  boil  and  rage,  yet  cannot  her  motions 
and  rages  hurt  and  condemn  him  ;  forasmuch  as  he,  following 
the  guiding  of  the  Spirit,  doth  not  consent  unto  the  flesh,  nor 
fulfil  the  lusts  thereof  Therefore,  when  the  motions  of  the  flesh 
do  rage,  the  only  remedy  is  to  take  to  us  the  sword  of  the  Spirit, 
that  is  to  say,  the  word  of  salvation,  (which  is,  that  God  would 
not  the  death  of  a  sinner,  but  that  he  convert  and  live,)  and  to 
fight  against  them;  which  if  we  do,  let  us  not  doubt  but  we  shall 
obtain  the  victory,  although,  so  long  as  the  battle  endurelh,  we 
feel  the  plain  contrary.  But  set  the  word  out  of  sight,  and  there 
is  no  counsel  nor  help  remaining.     Of  this  that  I  say,  I  myself 


VER.  19.J  EPISTLE  TO  IHE   GALATIANS.  581 

have  good  experience.  I  ha^re  suffered  many  great  passions,  and 
the  same  also  vehement  and  great ;  but  so  soon  as  I  have  laid 
hold  of  any  place  of  Scipture,  and  stayed  myself  upon  it,  as  upon 
my  chief  anchor-hold,  straightways  my  temptations  did  vanish 
away ;  which,  without  the  word,  it  had  been  impossible  for  me 
to  endure  any  little  space,  and  much  less  to  overcome  them. 

The  sum  or  effect,  therefore,  of  all  that  which  Paul  hath 
taught  m  this  disputation  or  discourse,  concerning  the  conflict  or 
battle  between  the  flesh  and  the  Spirit,  is  this :  that  the  saints 
and  the  elect  of  God  cannot  perform  that  which  the  Spirit  desireth. 
For  the  Spirit  would  gladly  be  altogether  pure,  but  the  flesh  be- 
ing joined  unto  the  Spirit,  will  not  suffer  that.  Notwithstanding 
they  be  saved  by  the  remission  of  sins,  which  is  in  Christ  Jesus. 
Moreover,  because  they  walk  in  the  Spirit,  and  are  led  by  the 
Spirit,  they  be  not  under  the  law,  that  is  to  say,  the  law  cannot 
accuse  or  terrify  them ;  yea,  although  it  go  about  never  so  much 
so  to  do,  yet  shall  it  never  be  able  to  drive  them  to  desperation. 

Verse  19.     Moreover ^  the  works  of  the  flesh  be  manifest,  which 

are,  SfC. 

This  place  is  not  unlike  to  this  sentence  of  Christ,  "  By  their 
fruits  ye  shall  known  them.  Do  men  gather  grapes  of  thorns,  or 
figs  of  brambles .''  So  every  good  tree  bringeth  forth  good  fruit, 
and  an  evil  tree  bringeth  forth  evil  fruit,"  &c.  Matt.  vii.  16. 
Paul  teacheth  the  very  same  thing  which  Christ  taught,  that  is 
to  say,  that  works  and  fruits  do  sufficiently  testify  whether  the 
trees  be  good  or  evil :  whether  men  follow  the  guiding  of  the 
flesh,  or  of  the  Spirit.  As  if  he  should  say,  lest  some  of  you 
might  say  for  himself,  that  he  understandeth  me  not,  now  when 
I  treat  of  the  battle  between  the  flesh  and  the  Spirit,  I  will  set 
before  your  eyes  first  the  works  of  the  flesh,  whereof  many  are 
known  even  to  the  ungodly ;  and  then  also  the  works  of  the  Spirit. 

And  this  doth  Paul,  because  there  were  many  hypocrites 
amongst  the  Galatians,  (as  there  are  also  at  this  day  among  us,) 
which  outwardly  pretended  to  be  godly  men,  and  boasted  much 
of  the  Spirit,  and,  as  touching  the  words,  they  understood  the 
true  doctrine  of  the  gospel ;  but  they  walked  not  according  to  the 
Spirit,  but  according  to  the  flesh,  and  performed  the  works  thereof. 
Whereby  Paul  manifestly  convinceth  them  to  be  no  such  holy 
men  indeed  as  they  boasted  themselves  to  be.  And  lest  they 
should  despise  this  his  admonition,  he  pronounceth  against  them 
this  dreadful  sentence,  that  they  should  not  be  inheritors  of  the 
kingdom  of  heaven,  to  the  end  that  being  thus  admonished,  they 
might  amend.  Every  age,  even  in  the  faithful,  hath  its  peculiar 
temptations :  as  fleshly  lusts  assail  a  man  most  of  all  in  his  youth; 
in  his  middle  age,  ambition  and  vaihglory ;  and  in  his  old  age 
covetousness.     There  was  never  yet  any  of  the  faithful  whom 

3g  2 


T»2  COMMENTARY  ON  ST.  PAUL's  [cHAr.  V. 

the  flesh  hath  not  often  in  his  hfetime  provoked  to  impatiency, 
anger,  vainglory,  &c.  Paul,  therefore,  speaking  here  of  the 
faithful,  saith  that  the  flesh  lusteth  in  them  against  the  Spirit,  &c., 
therefore  they  shall  never  be  without  the  desires  and  battles  of 
the  flesh  ;  notwithstanding,  they  do  not  hurt  them.  But  of  this 
matter  we  must  thus  judge,  that  it  is  one  thing  to  be  provoked 
of  the  flesh,  and  yet  not  willingly  to  yield  to  the  lusts  and  desires 
thereof,  but  to  walk  after  the  leading  of  the  Spirit,  and  to  resist 
the  flesh ;  and  another  thing  to  assent  unto  the  flesh,  and,  with- 
out all  fear  or  remorse,  to  perform  and  fulfil  the  works  thereof, 
and  to  continue  therein,  and  yet  notwithstanding  to  counterfeit 
holiness,  and  to  brag  of  the  Spirit.  The  first  he  comforteth,  when 
he  saith  that  they  be  led  by  the  Spirit,  and  be  not  under  the  law. 
The  other  he  threateneth  with  everlasting  destruction. 

Notwithstanding  sometimes  it  happeneth  that  the  saints  also 
do  fall,  and  perform  the  lusts  of  the  flesh ;  as  David  fell  horribly 
into  adultery.  Also  he  was  the  cause  of  the  slaughter  of  many 
men,  when  he  caused  Urias  to  be  slain  in  the  forefront  of  the 
battle  ;  and  thereby  also  he  gave  occasion  to  the  enemies  to  glory 
and  triumph  over  the  people  of  God,  to  worship  their  idols,  and 
to  blaspheme  the  God  of  Israel.  Peter  also  fell  most  grievously 
and  horribly,  when  he  denied  Christ.  But  although  these  sins 
were  great  and  heinous,  yet  were  they  not  committed  upon  any 
contempt  of  God,  or  of  a  wilful  and  obstinate  mind,  but  through 
infirmity  and  weakness.  Again,  when  they  were  admonished, 
they  did  not  obstinately  continue  in  their  sins,  but  repented.  Such 
he  willeth  afterwards,  in  the  sixth  chapter,  to  be  received,  in- 
structed, and  restored,  saying,  "  If  a  man  be  fallen  by  occasion 
into  any  sin,  ye  which  are  spiritual  restore  such  a  one  with  the 
spirit  of  meekness,  considering  thyself  lest  thou  also  be  tempted/' 
To  those,  therefore,  which  sin  and  fall  through  infirmity,  pardon 
is  not  denied,  so  that  they  rise  again  and  continue  not  in  their  sin  : 
for  of  all  things  continuance  in  sin  is  the  worst.  But  if  they  re- 
pent not,  but  still  obstinately  continue  in  their  wickedness,  and 
perform  the  desires  of  the  flesh,  it  is  a  certain  token  that  there  is 
deceit  in  their  spirit. 

No  man,  therefore,  shall  be  without  lusts  and  desires,  so  long 
as  he  liveth  in  the  flesh,  and  therefore  no  man  shall  be  free  from 
temptations.  Notwithstanding,  some  are  tempted  one  way  and 
some  another,  according  to  the  difference  of  persons.  One  man  is 
assailed  with  more  vehement  and  grievous  motions,  as  with  bitter- 
ness and  anguish  of  spirit,  blasphemy,  distrust,  and  desperation; 
another  with  more  gross  temptations,  as  with  fleshly  lusts,  wrath, 
envy,  covetousness,  and  such-like.  But  in  this  case,  Paul  re- 
quirelh  of  us  that  we  walk  in  the  Spirit,  and  resist  the  flesh.  But 
whosn  obeyeth  the  flesh,  ahdcontinueth,  without  any  fear  of  God 
or  remorse  of  conscience,  in  accomplishing  the  desires  and  lusts 


VER.  19.J  EPISTLE   TO  THE   GALATIANS.  583 

thereof,  let  him  know  that  he  pertaineth  not  unto  Christ ;  and, 
although  he  brag  of  the  name  of  a  Christian  never  so  much,  yet 
doth  he  but  deceive  himself;  for  they  which  are  of  Christ,  do 
crucify  their  flesh,  with  the  affections  and  lusts  thereof. 

WHO    BE    RIGHTLY    CALLED    SAINTS,   AND    BE    SO    INDEED? 

This  place  (as  I  have  also  forewarned  you  by  the  way)  con- 
taineth  in  it  a  singular  consolation ;  for  it  teacheth  us  that  the 
saints  and  most  holy  men  in  this  world  live  not  without  concu- 

'  piscence  and  temptations  of  the  flesh,  nor  yet  without  sins.     It 

'  warneth  us,  therefore,  to  take  heed  that  we  do  not  as  some  did, 
of  whom  Gerson  writeth,  which  laboured  to  attain  to  such  per- 
fection, that  they  might  be  without  all  feeling  of  temptations  or 
sins  ;  that  is  to  say,  very  stocks  and  stones. 

The  like  imagination  the  monks  and  schoolmen  had  of  their 
saints,  as  though  they  had  been  very  senseless  blocks  and  without 

-  all  affections.  The  Virgin  Mary  felt  great  grief  and  sorrow  of 
spirit  when  she  missed  her  Son.  Luke  ii.  David,  in  the  Psalms, 
complaineth  that  he  is  almost  swallowed  up  with  excessive  sor- 
row, for  the  greatness  of  his  temptations  and  sins.  Paul  also 
complaineth  that  he  hath  battles  without,  and  terrors  within, 

^  {2  Cor.  vii,  5,)  and  that  in  his  flesh  he  serveth  the  law  of  sin. 
He  saith,  that  he  is  careful  for  all  the  churches,  (2  Cor.  xi.  28,) 
and  that  God  showed  great  mercy  towards  him,  in  that  he  deli- 
vered Epaphroditus,  being  at  the  point  of  death,  to  life  again,  lest 
he  should  have  had  sorrow  upon  sorrow.  Therefore,  the  saints 
of  the  Papists  are  like  to  the  Stoics,  who  imagined  such  wise  men 
as  in  the  world  were  never  yet  to  be  found.  And  by  this  foolish 
and  devilish  persuasion,  which  proceedeth  from  the  ignorance  of 
this  doctrine  of  Paul,  the  schoolmen  brought  both  themselves  and 
f*  others  without  number  into  horrible  desperation. 

When  I  was  a  monk,  I  did  oftentimes  most  heartily  wish  that 
I  might  once  be  so  happy  as  to  see  the  conversation  and  life  of 
some  saint  or  holy  man.  But  in  the  mean  time  I  imagined  such 
a  saint  as  lived  in  the  wilderness,  abstaining  from  meat  and  drink^ 
and  living  only  with  roots  of  herbs  and  cold  water;  and  this 
opinion  of  those  monstrous  saints,  I  had  learned  not  only  out  of 
the  books  of  the  sophisters  and  schoolmen,  but  also  out  of  the 
books  of  the  fathers.  For  thus  writeth  Jerome,  in  a  certain  place . 
"As  touching  meats  and  drinks  I  say  nothing,  forasmuch  as  it  is 
excess,  that  even  such  as  are  weak  and  feeble  should  use  cold 
water,  or  eat  any  sodden  thing/'  &c.  But  now  in  the  light  of 
the  gospel  we  plainly  see  who  they  are  whom  Christ  and  his 
apostles  call  saints.  Not  they  which  live  a  sole  and  a  single  life, 
or  straitly  observe  days,  meats,  apparel,  and  such  other  things, 
or  in  outward  appearance  do  other  great  and  monstrous  works, 
(as  we  read  of  many  in  the  lives  of  the  fathers :)  but  they  which 


584  COMMENTARY   Obr   ST.  PAUL's  [chap.  V. 

being  called  by  the  sound  of  the  gospel  and  baptized,  do  believe 
that  they  be  justified  and  cleansed  by  the  death  of  Christ.  So, 
Paul  everywhere  writing  to  Christians,  calleth  them  holy,  the 
children  and  heirs  of  God,  &c.  Whosoever,  then,  do  beheve  in 
Christ,  whether  they  be  men  or  women,  bond  or  free,  are  all 
saints :  not  by  their  own  works,  but  by  the  works  of  God,  which 
they  receive  by  faith ;  as  his  wotd,  his  sacraments,  the  passion 
of  Christ,  his  death,  resurrection,  victory,  and  the  sending  of  the 
Holy  Ghost.  To  conclude,  they  are  saints  through  such  a  holiness 
as  they  freely  receive,  not  through  such  a  holiness  as  they  them- 
selves have  gotten  by  their  own  industry,  good  works,  and  merits. 

So  the  ministers  of  the  word,  the  magistrates  of  commonweals, 
parents,  children,  masters,  servants,  &.C.,  are  true  saints,  if,  first, 
and  before  all  things,  they  assure  themselves  that  Christ  is  their 
wisdom,  righteousness,  sanctification,  and  redemption:  secondly, 
if  every  one  do  his  duty  in  his  vocation,  according  to  the  rule  of 
God's  word,  and  obey  not  the  flesh,  but  repress  the  lust  and  desire 
thereof  by  the  Spirit.  Now,  whereas  all  be  not  of  like  strength 
to  resist  temptations,  but  many  infirmities  and  offences  are  seen 
in  the  most  part  of  men;  this  nothing  hindereth  their  holiness,  so 
that  their  sins  proceed  not  of  an  obstinate  wilfulness,  but  only  of 
frailty  and  infirmity.  For  (as  I  have  said  before)  the  godly  do 
feel  the  desires  and  lusts  of  the  flesh,  but  they  resist  them,  to  the 
end  that  they  accomplish  them  not.  Also,  if  they  at  any  time 
unadvisedly  fall  into  sin,  yet  notwithstanding  they  obtain  forgive- 
ness thereof,  if  by  faith  in  Christ  they  be  raised  up  again  ;  who 
would  not  that  we  should  drive  away,  but  seek  out  and  bring 
home  the  straying  and  lost  sheep,  &c.  Therefore,  God  forbid 
that  I  should  straitway  judge  those  which  are  weak  in  faith  or 
manners,  to  be  profane  or  unholy,  if  I  see  that  they  love  and 
reverence  the  word  of  God,  to  come  to  the  supper  of  the  Lord, 
&c.  For  these  God  hath  received,  and  counteth  them  righteous, 
through  the  remission  of  sins ;  to  him  they  stand  or  fall,  &c. 

Wherefore,  with  great  rejoicing  I  give  thanks  to  God,  for  that 
he  hath  abundantly  and  above  measure  granted  that  unto  me, 
which  I  so  earnestly  desired  of  him  when  I  was  a  monk :  for  he 
hath  given  unto  me  the  grace  to  see  not  one  but  many  saints, 
yea,  an  infinite  number  of  true  saints;  not  such  as  the  sophisters 
have  devised,  but  such  as  Christ  himself  and  his  apostles  do  de- 
scribe. Of  the  which  number  I  assure  myself  to  be  one.  For  I 
am  baptized,  and  I  do  believe  that  Christ  my  Lord,  by  his  death, 
hath  redeemed  and  delivered  me  from  all  my  sins,  and  hath  given 
to  me  eternal  righteousness  and  holiness.  And  let  him  be  holden 
accursed,  whosoever  shall  not  give  this  honour  unto  Christ,  to  be- 
lieve that  by  his  death,  his  word,  &c.,  he  is  justified  and  sanctified. 

Wherefore,  rejecting  this  foolish  and  wicked  opinion  con- 
cerning the  name  of  saints,  (which,  in  the  time  of  popery  and 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  585 

ignorance,  we  thought  to  pertain  only  to  the  saints  which  are  in 
heaven,  and  in  earth  to  the  hermits  and  monks,  which  did  cer- 
tain great  and  strange  works,)  let  us  now  learn  by  the  Holy 
Scripture,  that  all  they  which  faithfully  believe  in  Christ  are 
saints.  The  world  hath  in  great  admiration  the  holiness  of  Be- 
nedict, Gregory,  Bernard,  Francis,  and  such-like,  because  it 
heareth  that  tliey  have  done,  in  outward  appearance,  and  in 
the  judgment  of  the  world,  certain  great  and  excellent  works. 
Doubtless,  Hilary,  Cyril,  Athanasins,  Ambrose,  Augustine,  and 
others,  were  saints  also,  which  lived  not  so  strait  and  severe  a  life 
as  they  did,  but  were  conversant  amongst  men,  and  did  eat  com- 
mon meats,  drank  wine,  and  used  cleanly  and  comely  apparel;  so 
that  in  a  manner  there  was  no  difference  between  them  and  other 
honest  men,  as  touching  the  common  custom,  and  the  use  of  things 
necessary  for  this  life,  and  yet  were  they  to  be  preferred  far  above 
the  other.  These  men  taught  the  doctrine  and  faith  of  Christ 
sincerely  and  purely,  without  any  superstition  ;  they  resisted 
heretics  ;  they  purged  the  church  from  innumerable  errors;  their 
company  and  familiarity  was  comfortable  to  many,  and  specially 
to  those  which  were  afflicted  and  heavy-hearted,  whom  they  raised 
up  and  comforted  by  the  word  of  God.  For  they  did  not  with- 
draw themselves  from  the  company  of  men,  but  they  executed 
their  offices  even  where  most  resort  of  people  was.  Contrari- 
wise, the  others  not  only  taught  many  things  contrary  to  the  faith, 
but  also  were  themselves  the  authors  and  first  inventors  of  many 
superstitions,  errors,  abominable  ceremonies,  and  wicked  worship- 
pings. Therefore,  except  at  the  hour  of  death  they  laid  hold  of 
Christ,  and  reposed  their  whole  trust  in  his  death  and  victory, 
their  strait  and  painful  life  availed  them  nothing  at  all. 

These  things  sufficiently  declare  who  be  the  true  saints  indeed, 
and  which  is  to  be  called  a  holy  life.  Not  the  life  of  those  which 
lurk  in  caves  and  dens,  which  make  their  bodies  lean  with  fasting, 
which  wear  hair,  and  do  other  like  things,  with  this  persuasion 
and  trust  that  they  shall  have  some  singular  reward  in  heaven 
above  all  other  Christians ;  but  of  those  which  be  baptized  and 
believe  in  Christ,  which  put  off"  the  old  man  with  his  works,  but 
not  at  once  :  for  concupiscence  and  lust  remaineth  in  them  so  long 
as  they  live  :  the  feeling  whereof  doth  hurt  them  nothing  at  all, 
if  they  suffer  it  not  to  reign  in  them,  but  subdue  it  to  the  Spirit. 

This  doctrine  bringeth  great  consolation  to  godly  minds,  that 
when  they  feel  these  darts  of  the  flesh,  wherewith  Satan  assaileth 
the  Spirit,  they  should  not  despair  ;  as  it  happeneth  to  many  in 
the  papacy,  which  thought  that  they  ought  to  feel  no  concu- 
piscence of  the  flesh;  whereas,  notwithstanding,  Jerome,  Gregory, 
Benedict,  Bernard,  and  others,  (whom  the  monks  set  before  them 
as  a  perfect  example  of  chastity  and  of  all  Christian  virtues,)  conld 
never  come  so  far  as  to  feel  no  concupiscence  or  lust  of  the  flesh; 
74 


586  COMMENTARY  ON   ST.   PAUL's  [chAP.  v 

yea,  they  felt  it,  and  that  very  strongly ;  which  thing  they  ac- 
knowledge and  plainly  confess  in  divers  places  of  their  books. 

Therefore,  we  rightly  confess,  in  the  articles  of  our  belief,  that 
we  believe  there  is  a  holy  church;  for  it  is  invisible,  dwelling  in 
spirit  in  a  place  that  none  can  attain  unto,  and  therefore,  her 
holiness  cannot  be  seen ;  for  God  doth  so  hide  and  cover  her 
with  infirmities,  with  sins,  with  errors,  with  divers  forms  of  the 
cross  and  offences,  that  according  to  the  judgment  of  reason  it  is 
nowhere  to  be  seen.  They  that  are  ignorant  of  this,  when  they 
see  the  infirmities  and  sins  of  those  which  are  baptized,  which 
have  the  word  and  believe  it,  are  by-and-by  offended,  and  judge 
them  not  to  pertain  to  the  church  ;  and  in  the  meanwhile  they 
dream  that  the  hermits,  the  monks,  and  such  other  shaveUngs,  are 
the  church  which  honour  God  with  their  lips,  and  worship  him 
in  vain,  because  they  follow  not  the  word  of  God,  but  the  doc- 
trines and  commandments  of  men,  and  teach  others  to  do  the 
same.  And  because  they  do  certain  superstitious  and  monstrous 
works,  which  carnal  reason  magnifieth  and  highly  esteemeth, 
therefore,  they  judge  them  only  to  be  saints,  and  to  be  the  church: 
and,  in  so  doing,  they  change  and  turn  this  article  of  faith  clean 
contrary,  "  I  believe  that  there  is  a  holy  church,"  &c.;  and  in  the 
stead  of  this  word  [I  believe]  they  put  in  [I  see.]  These  kinds 
of  righteousness,  and  holiness  of  man's  own  devising,  are  nothing 
else  but  spiritual  sorceries,  wherewith  the  eyes  and  minds  of  men 
are  blinded,  and  led  from  the  knowledge  of  true  holiness. 

But  thus  teach  we,  that  the  church  hath  no  spot  nor  wrinkle, 
but  is  holy,  and  yet  through  faith  only  in  Christ  Jesus.  Again, 
that  she  is  holy  in  life  and  conversation,  by  abstaining  from  the 
lusts  of  the  flesh,  and  exercise  of  spiritual  works ;  but  yet  not  in 
such  sort  that  she  is  delivered  from  all  evil  desires,  or  purged  from 
all  wicked  opinions  and  errors;  for  the  church  always  confesseth 
her  sins,  and  prayeth  that  her  faults  may  be  pardoned :  also,  she 
believeth  the  forgiveness  of  sins.  The  saints,  therefore,  do  sin, 
fall,  and  also  err ;  but  yet  through  ignorance.  For  they  would 
not  willingly  deny  Christ,  forsake  the  gospel,  &c.,  therefore,  they 
have  remission  of  sins.  And  if  through  ignorance  they  err  also 
in  doctrine,  yet  is  this  pardoned ;  for  in  the  end  they  acknow- 
ledge their  error,  and  rest  only  upon  the  truth,  and  the  grace  of 
God  offered  in  Christ,  as  Jerome,  Gregory,  Bernard,  and  others 
did.  Let  Christians,  then,  endeavour  to  avoid  the  works  of  the 
flesh,  but  the  desires  or  lusts  of  the  flesh  they  cannot  avoid. 

It  is  very  profitable,  therefore,  for  them  to  feel  the  unclean 
lusts  of  the  flesh,  lest  they  should  be  puffed  up  with  some  vain 
and  wicked  opinion  of  the  righteousness  of  their  own  works,  as 
though  they  were  accepted  before  God  for  the  same.  The 
monks,  being  puffed  up  with  this  opinion  of  their  own  right- 
eousness, thought  themselves  to  be  so  holy,  that  they  sold  their 


VER.  19.]  EPISTLE   TO   THE   GALATIANS.  587 

righteousness  and  holiness  to  others,  although  they  were  con- 
vinced, by  the  testimony  of  their  own  hearts,  that  they  were 
unclean.  So  pernicious  and  pestilent  a  poison  it  is  for  a  man  to 
trust  in  his  own  righteousness,  and  to  think  himself  to  be  clean. 
But  the  godly,  because  they  feel  the  uncleanness  of  their  own 
hearts,  therefore,  they  cannot  trust  to  their  own  righteousness. 
This  feeling  so  maketh  them  to  stoop,  and  so  humblelh  them, 
that  they  cannot  trust  to  their  own  good  works,  but  are  con- 
strained to  fly  unto  Christ,  their  mercy-seat  and  only  succour,  who 
hath  not  a  corrupt  and  sinful,  but  a  most  pure  and  holy  flesh, 
which  he  hath  given  for  the  life  of  the  world.  John  vi.  51.  In  him 
they  find  a  sound  and  perfect  righteousness.  Thus  they  continue 
in  humility  ;  not  counterfeit  and  monkish,  but  true  and  uhfeigned, 
because  of  the  uncleanness  which  yet  remaineth  in  their  flesh ; 
for  the  which,  if  God  would  straitly  judge  them,  they  should  be 
found  guilty  of  eternal  death.  But  because  they  lift  not  up  them- 
selves proudly  against  God,  but  with  a  broken  and  a  contrite 
neart,  humbly  acknowledging  their  sins,  and  resting  wholly  upon 
the  benefit  of  the  mediator  Christ,  they  come  forth  into  the  pre- 
sence of  God,  and  pray  that  for  his  sake  their  sins  may  be  for- 
given them;  God  spreadeth  over  them  an  infinite  heaven  of  grace, 
and  doth  not  impute  unto  them  their  sins,  for  Christ's  sake. 

This  I  say,  to  the  end  that  we  may  take  heed  of  the  pernicious 
errors  of  the  Papists  touching  the  holiness  of  our  life,  wherein 
our  minds  are  so  wrapped,  that  without  great  difliculty  we  could 
not  wind  ourselves  out  of  them.  Wherefore,  do  you  endeavour 
with  diligence,  that  ye  may  discern  and  rightly  judge  between 
true  righteousness  and  holiness,  and  that  which  is  hypocritical ; 
then  shall  ye  behold  the  kingdom  of  Christ  with  other  eyes  than 
carnal  reason  doth,  that  is,  with  spiritual  eyes,  and  certainly  judge 
those  to  be  true  saints  indeed,  which  are  baptized  and  believe  in 
Christ ;  and  afterwards,  in  the  same  faith  whereby  they  are  jus- 
tified, and  their  sins  both  past  and  present  are  forgiven,  do  abstain 
from  the  desires  of  the  flesh.  But  from  these  desires  they  are 
not  thoroughly  cleansed ;  for  the  flesh  lusteth  against  the  Spirit. 
Notwithstanding,  these  unclean  and  rebellious  lusts  do  still  remain 
in  them  to  this  end,  that  they  may  be  humbled,  and  being  so 
humbled,  they  may  feel  the  sweetness  of  the  grace  and  benefit 
of  Christ.  So  these  remnants  of  unclean  lusts  and  sins  do  nothing 
•  at  all  hinder,  but  greatly  further  the  godly  ;  for  the  more  they 
feel  their  infirmities  and  sins,  so  much  the  more  they  fly  unto 
Christ  the  throne  of  grace,  and  more  heartily  crave  his  aid  and 
succour;  to  wit,  that  he  will  cover  them  with  his  righteousness,  that 
he  will  increase  their  faith,  that  he  will  endue  them  with  his  Holy 
Spirit,  by  whose  gracious  leading  and  guiding  they  may  over- 
come the  lusts  of  the  flesh,  that  they  may  rule  and  reign  not  over 
them,  but  may  be  subject  unto  them.     Thus  true  Christians  do 


588  COMMENTARY  ON   ST.  PAUL's  [chap.  V. 

continually  wrestle  with  sin,  and  yet,  notwithstanding,  in  wrest- 
ling they  are  not  overcome,  but  obtain  the  victory. 

This  have  I  said,  that  ye  may  understand,  not  by  men's  dreams, 
but  by  the  word  of  God,  who  be  true  saints  indeed.  We  see, 
then,  how  greatly  Christian  doctrine  helpeth  to  the  raising  up 
and  comforting  of  weak  consciences;  which  treateth  not  of  cowls, 
shavings,  shearings,  fraternities,  and  such-like  toys,  but  of  high 
and  weighty  matters,  as  how  we  may  overcome  the  flesh,  sm, 
death,  and  the  devil.  This  doctrine,  as  it  is  unknown  to  justici- 
aries, and  such  as  trust  in  their  own  works,  so  it  is  impossible  for 
them  to  instruct  or  bring  into  the  right  way  one  poor  conscience 
wandering  and  going  astray ;  or  to  pacify  and  comfort  the  same 
when  it  is  in  heaviness,  terror,  or  desperation. 

Verse  19.  The  works  of  the  flesh  are  manifest,  which  are 
adultery,  fornication,  uncleanness,  wantonness,  idolatry^ 
witchcraft,  4'C. 

Paul  doth  not  recite  all  the  works  of  the  flesh,  but  useth  a 
certain  number  for  a  number  uncertain.  First,  he  reckoneth  up 
the  kinds  of  lusts,  as  adultery,  fornication,  uncleanness,  wanton- 
ness, &c.  Now,  not  only  carnal  lust  is  a  work  of  the  flesh,  as 
the  Papists  dreamed,  who  called  marriage  also  a  work  of  the 
flesh,  (so  chaste  and  holy  are  these  men,)  whereof  God  himself  is 
the  author,  which  also  they  themselves  reckoned  among  their 
sacraments;  but  he  numbereth  also  amongst  the  works  of  the 
flesh  (as  I  have  said  before)  idolatry,  witchcraft,  hatred,  and  such 
other,  which  hereafter  follow.  Wherefore,  this  place  alone  doth 
sufliciently  show  what  Paul  meaneth  by  the  flesh.  These  words 
are  so  well  known  that  they  need  no  interpretation. 

IDOLATRY. 

All  the  highest  religions,  the  holiness  and  most  fervent  devo- 
tions of  tliose  which  do  reject  Christ  the  Mediator,  and  worship 
God  without  his  word  and  commandment,  are  nothing  else  but 
plain  idolatry.  As  in  popery  it  was  counted  a  most  holy  and 
spiritual  act,  when  the  monks,  being  shut  up  in  their  cells,  did 
muse  and  meditate  of  God  or  of  his  works,  and  when  they,  being 
inflamed  with  most  earnest  devotions,  kneeled  down,  prayed,  and 
were  so  ravished  with  the  contemplations  of  heavenly  things, 
that  they  wept  for  joy.  There  was  no  thinking  of  women,  or 
of  any  other  creature,  but  only  of  God  the  Creator,  and  of  his 
wonderful  works ;  and  yet  this  most  spiritual  work  (as  reason 
esteemeth  it)  is,  according  to  Paul,  a  work  of  the  flesh,  and  plain 
idolatry.  Wherefore  all  such  religion,  whereby  God  is  worship- 
ped without  his  word  and  commandment,  is  idolatry.  And  the 
more  holy  and  spiritual  it  seemeth  to  be  in  outward  show,  so 
much  the  more  dangerous  and  pernicious  it  is.     For  it  turneth 


VER.  19.]  EPISTLE   TO  THE   GALATIANS.  589 

men  away  from  faith  in  Christ,  and  causeth  them  to  trust  to  then: 
own  strength,  works,  and  righteousness.  And  such  is  the  reli- 
gion of  the  Anabaptists  at  this  day ;  albeit  they  daily  more  and 
rnore  bewray  themselves  to  be  possessed  with  the  devil,  and  to 
be  seditious  and  bloody  men. 

Therefore  the  fasting,  the  wearing  of  hair,  holy  works,  strait 
rule,  and  whole  life  of  the  Carthusians  and  Charterhouse  monks, 
whose  order,  notwithstanding,  is  of  all  other  the  straitest  and 
sharpest,  be  very  works  of  the  flesh,  yea,  plain  idolatry.  For 
they  imagine  themselves  to  be  saints,  and  to  be  saved,  not  by 
Christ,  (whom  they  fear  as  a  severe  and  cruel  judge,)  but  by  ob- 
serving of  their  rules  and  orders.  Indeed,  they  think  of  God,  of 
Christ,  and  of  heavenly  things,  but  after  their  own  reasons,  and 
not  after  the  word  of  God  :  to  wit,  that  their  apparel,  their  man- 
ner of  living,  and  their  whole  conversation  is  holy  and  pleaseth 
Christ :  whom  not  only  they  hope  to  pacify  by  this  straitness 
of  life,  but  also  to  be  rewarded  of  him  for  their  good  deeds  and 
righteousness.  Therefore,  their  most  spiritual  thoughts  (as  they 
dream  of  them)  are  not  only  most  fleshly,  but  also  most  wicked ; 
for  they  would  wipe  away  their  sins,  and  obtain  grace  and  ever- 
lasting life,  by  the  trust  and  affiance  they  have  in  their  own 
righteousness,  rejecting  and  despising  the  word,  faith,  and  Christ. 
All  the  worshippings  and  services  of  God,  therefore,  and  all  reli- 
gions without  Christ  are  idolatry  and  idol  service.  In  Christ 
alone,  the  Father  is  well  pleased;  whoso  heareth  him,  and  doth 
that  which  he  hath  commanded,  the  same  is  beloved  because  of 
"  the  Beloved."  He  commandeth  us  to  believe  his  word,  and 
to  be  baptized,  &c.,  and  not  to  devise  any  new  worshipping  or 
service  of  God. 

I  have  said  before,  that  the  works  of  the  flesh  be  manifest ;  as 
adultery,  fornication,  and  such-like,  be  manifestly  known  to  all 
men.  But  idolatry  hath  such  a  goodly  show,  and  is  so  spiritual, 
that  it  is  known  but  to  very  few,  that  is,  to  the  faithful,  to  be  a 
work  of  the  flesh.  For  the  monk  when  he  liveth  chastely,  fast- 
eth,  prayeth,  or  saith  mass,  is  so  far  from  thinking  himself  to  be 
an  idolater,  or  that  he  fulfilleth  any  work  of  the  flesh,  that  he  is 
assuredly  persuaded  that  he  is  led  and  governed  by  the  Spirit; 
that  he  walketh  according  to  the  Spirit ;  that  he  thinketh,  speak- 
eth,  and  doeth  nothing  else  but  mere  spiritual  things ;  and  that 
he  doth  such  service  unto  God  as  is  most  acceptable  unto  him. 
No  man  can  at  this  day  persuade  the  Papists  that  their  mass  is  a 
great  blasphemy  against  God,  and  idolatry,  yea,  and  that  so  hor- 
rible, as  never  was  any  in  the  church  since  the  apostle's  time. 
For  they  are  blind  and  obstinate,  and  therefore  they  judge  so 
perversely  of  God  and  God's  matters,  thinking  that  idolatry  to 
be  a  true  service  of  God,  and  contrariwise,  faith  to  be  idolatry. 
But  we,  which  believe  in  Christ  and  know  his  mind,  are  able  to 

3D 


590  COMMENTARY  ON   ST.  PAUL'S  [chAP.  V 

judge  and  to  discern  all  things,  and  cannot  truly  and  before  God 
be  judged  of  any  man. 

Hereby  it  is  plain  that  Paul  calleth  flesh  whatsoever  is  in  man, 
comprehending  all  the  three  powers  of  the  soul;  that  is,  the  will 
that  lusteth,  the  will  that  is  inclined  to  anger,  and  the  understand- 
ing. The  works  of  the  will  that  lusteth  are,  adultery,  fornication, 
uncleanness,  and  such-like.  The  works  of  the  will  inclined  to 
wrath,  are  quarrellings,  contentions,  murder,  and  such  other.  The 
works  of  understanding  or  reason,  are  errors,  false  religions,  su- 
perstitions, idolatry,  heresies,  that  is  to  say,  sects,  and  such-like. 
It  is  very  necessary  for  us  to  know  these  things ;  for  this  word 
[flesh]  is  so  darkened  in  the  whole  kingdom  of  the  pope,  that 
they  have  taken  the  work  of  the  flesh  to  be  nothing  else  but  the 
accomplishing  of  fleshly  lust,  or  the  act  of  lechery  ;  wherefore  it 
was  not  possible  for  them  to  understand  Paul.  But  here  we  may 
plainly  see  that  Paul  reckoneth  idolatry  and  heresy  amongst  the 
works  of  the  flesh,  which  two  (as  before  we  have  said)  reason 
esteemeth  to  be  most  high  and  excellent  virtues,  wisdom,  religion, 
holiness,  and  righteousness.  Paul  (Col.  ii.)  calleth  it  the  religion 
of  angels.  But,  although  it  seem  to  be  never  so  holy  and  spiritual, 
yet  it  is  nothing  else  but  a  work  of  the  flesh,  an  abomination  and 
idolatry  against  the  gospel,  against  faith,  and  against  the  true 
service  of  God.  This  do  the  faithful  see,  for  they  have  spiritual 
eyes ;  but  the  justiciaries  judge  the  contrary  :  for  a  monk  cannot 
be  persuaded  that  his  vows  are  works  of  the  flesh.  So  the  Turk 
believeth  nothing  less  than  that  his  Alcoran,  his  washings,  and 
other  ceremonies  which  he  observeth,  be  works  of  the  flesh. 

WITCHCRAFT.  * 

Of  witchcraft  I  have  spoken  before,  in  the  third  chapter.  This 
vice  was  very  common  in  these  our  days,  before  the  light  and 
truth  of  the  gospel  was  revealed.  When  I  was  a  child,  there 
were  many  witches  and  sorcerers,  which  bewitched  both  cattle 
and  men,  but  specially  children,  and  did  great  harm  also  other- 
wise ;  but  now,  in  the  light  of  the  gospel,  these  things  be  not  so 
commonly  heard  of,  for  the  gospel  thrusteth  the  devil  out  of  his 
seat,  with  all  his  illusions.  But  now  he  bewitcheth  men  much 
more  horribly,  namely,  with  spiritual  sorcery  and  witchcraft. 

Paul  reckoneth  witchcraft  among  the  works  of  the  flesh,  which 
notwithstanding,  as  all  men  know,  is  not  a  work  of  fleshly  lust 
or  lechery,  but  a  kind  of  idolatry.  For  witchcraft  covenanteth 
with  the  devil ;  superstition  or  idolatry  covenanteth  with  God : 
albeit,  not  with  the  true  God,  but  with  a  counterfeit  god.  Where- 
fore idolatry  is,  indeed,  a  spiritual  witchcraft.  For  as  witches  do 
enchant  cattle  and  men,  so  idolaters,  that  is  to  say,  all  justiciaries, 
orjustifiers  of  themselves,  go  about  to  bewitch  God,  and  to  make 
liim  such  a  one  as  they  do  imagine.     Now  they  imagine  him  to 


VER.  19.]  EPISTLE  TO  THE   GALATIANS.  591 

be  such  a  one  as  will  justify  them,  not  of  his  mere  grace  and 
mercy,  and  through  faith  in  Christ,  but  in  respect  of  their  will- 
worshippings,  and  works  of  their  own  choosing,  and  in  recom- 
pence  thereof  will  give  them  righteousness  and  life  everlasting. 
But  whilst  they  go  about  to  bewitch  God,  they  bewitch  them- 
selves ;  for  if  they  continue  in  this  wicked  opinion  which  they 
conceive  of  God,  they  shall  die  in  their  idolatry  and  be  damned. 
The  works  of  the  flesh  are  well  known  for  the  most  part,  there- 
fore they  shall  not  need  any  further  declaration. 

SECTS. 

By  the  name  of  sects,  Paul  meaneth  here,  not  those  divisions 
or  contentions  which  rise  sometimes  in  the  government  of  house- 
holds, or  of  commonweals,  for  worldly  and  earthly  matters;  but 
those  which  rise  in  the  church,  about  doctrine,  faith,  and  works. 
Heresies,  that  is  to  say,  sects,  have  always  been,  in  the  church, 
as  we  have  said  before,  in  divers  places.  Notwithstanding,  the 
pope  is  an  arch-heretic,  and  the  head  of  all  heretics ;  for  he  hath 
filled  the  world,  as  it  were,  with  a  huge  flood  of  infinite  sects 
and  errors.  What  concord  and  unity  was  there  in  so  great  diver- 
sity of  the  monks,  and  other  religious  orders  ?  No  one  sort  or 
sect  of  them  could  agree  with  another ;  for  they  measured  their 
holiness  by  the  straitness  of  their  orders.  Hereof  it  cometh  that 
the  Carthusian  will  needs  be  counted  holier  than  the  Franciscan, 
and  so  likewise  the  rest;  wherefore  there  is  no  unity  of  spirit, 
nor  concord  of  minds,  but  great  discord  in  the  papistical  church ; 
there  is  no  conformity  in  their  doctrine,  faith,  religion,  or  serving 
of  God,  but  all  things  are  clean  contrary.  Contrariwise,  amongst 
the  Christians,  the  word,  faith,  religion,  sacraments,  service, 
Christ,  God,  heart,  soul,  mind,  and  understanding,  are  all  one 
and  common  to  all ;  and,  as  touching  outward  conversation,  the 
diversity  of  states,  degrees,  and  conditions  of  life,  hindereth  this 
spiritual  concord  and  unity  nothing  at  all,  as  before  I  have  said. 
And  they  which  have  this  unity  of  the  spirit,  can  certainly  judge 
of  all  sects,  which  otherwise  no  man  understandeth ;  as,  indeed, 
no  divine  in  the  papacy  understood  that  Paul  in  this  place  con- 
demneth  all  the  worshippings,  religions,  continency,  honest  con- 
versation, and  holy  life  in  outward  appearance,  of  all  the  Papists, 
sectaries,  and  schismatics ;  but  they  all  thought  that  he  speaketh 
of  the  gross  idolatry  and  heresies  of  the  Gentiles  and  Turks, 
which  manifestly  blaspheme  the  name  of  Christ. 

DRUNKENNESS,    GLUTTONY. 

Paul  doth  not  say  that  to  eat  and  drink  be  works  of  the  flesh, 
but  to  be  drunken  and  to  surfeit,  which  of  all  other  vices  are  most 
common  at  this  day.  Whoso  are  given  to  this  beastly  dissolute- 
ness and  excess,  let  them  know  that  they  are  not  spiritual,  how 


592  COMMENTARY  ON  ST.   PAUL's  [chap.  V. 

mnch  soever  they  boast  themselves  so  to  be,  but  they  follow  the 
flesh,  and  perform  the  filthy  works  thereof.  Therefore  is  this 
horrible  sentence  pronounced  against  them,  that  ihey  shall  not 
be  inheritors  of  the  kingdom  of  God.  Paul  would  therefore  that 
Christians  should  fly  drunkenness  and  surfeiting,  hving  soberly 
and  moderately,  without  all  excess,  lest  by  pampering  the  flesh 
they  should  be  provoked  to  wantonness;  as,  indeed,  after  surfeit- 
ing and  belly-cheer,  the  flesh  is  wont  to  wax  wanton,  and  to  be 
inflamed  with  outrageous  lust.  But  it  is  not  sufficient  only  to 
restrain  this  outrageous  wantonness  and  lust  of  the  flesh,  which 
followeth  drunkenness  and  surfeiting,  or  any  manner  of  excess; 
but  also  the  flesh,  when  it  is  most  sober  and  in  his  best  temper 
ance,  must  be  subdued  and  repressed,  lest  it  fulfil  his  lusts  and 
desires.  For  it  oftentimes  cometh  to  pass,  that  even  they  which 
are  most  sober,  are  tempted  most  of  all :  as  Jerome  writeth  of 
himself:  "  My  face,"  saith  he,  "  was  pale  with  fasting,  and  my 
mind  was  inflamed  with  fleshly  desires  in  my  cold  body;  and 
although  my  flesh  was  half  dead  already,  yet  the  flames  of  un- 
clean lust  boiled  within  me."  Hereof  I  myself  also  had  experi- 
ence when  I  was  a  monk.  The  heat,  therefore,  of  unclean  lusts 
is  not  quenched  by  fasting  only,  but  we  must  be  aided  also  by 
the  Spirit,  that  is,  by  the  meditation  of  God's  word,  faith,  and 
prayer.  Indeed,  fasting  represseth  the  gross  assaults  of  fleshly 
lust ;  but  the  desires  of  the  flesh  are  overcome  by  no  abstinence 
from  meats  and  drinks,  but  only  by  the  meditation  of  the  word 
of  God  and  invocation  of  Christ. 

Verse  21.     Jiiid  such-like. 
For  it  is  impossible  to  reckon  up  all  the  works  of  the  flesh. 

Verse  21.  Whereof  I  tell  you,  as  I  have  also  told  you  before^ 
that  they  which  do  such  things,  shall  not  inherit  the  king- 
dom of  God. 

This  is  a  very  hard  and  terrible  saying,  but  yet  very  necessary 
against  false  Christians  and  careless  hypocrites,  which  brag  of  the 
gospel,  of  faith,  and  of  the  Spirit,  and  yet  in  all  security  they  per- 
form the  works  of  the  flesh.  But  chiefly  the  heretics,  being  puffed 
up  with  opinions  of  spiritual  matters,  (as  they  dream,)  are  pos- 
sessed of  the  devil,  and  altogether  carnal ;  therefore  they  perform 
and  fulfil  the  desires  of  the  flesh,  even  with  all  the  powers  of  the 
soul.  Therefore  most  necessary  it  was  that  so  horrible  and  ter- 
rible a  sentence  should  be  pronounced  by  the  apostle  against  such 
careless  contemners  and  obstinate  hypocrites,  (namely,  that  all 
they  which  do  such  works  of  the  flesh  as  Paul  hath  recited,  shall 
not  inherit  the  kingdom  of  God,)  that  yet  some  of  them,  being 
terrified  by  this  severe  sentence,  may  begin  to  fight  against  the 
works  of  the  flesh  by  the  Spirit,  that  they  accomplish  not  the  same. 


VER.  22.J  EPISTLE  TO   THE   GALATIANS.  593 

Verse  22.  But  the  fruits  of  the  Spirit  are  love,  joy,  peace, 
long-svff'onng,  .siveetness,  goodness,  faithfulness,  gentleness 
or  meekness,  temperance. 

The  apostle  saith  not, the  works  of  the  Spirit,as  he  said  the  works 
of  the  flesh,  but  he  adorneth  these  Christian  virtues  with  a  more 
honourable  name,  calling  them  the  fruits  of  the  Spirit;  for  they 
bring  with  them  most  excellent  fruits  and  commodities;  for  they 
that  have  them  give  glory  to  God,  and  with  the  same  do  allure 
and  provoke  others  to  embrace  the  doctrine  and  faith  of  Christ. 

LOVE. 

It  had  been  enough  to  have  said,  "  love,"  and  no  more :  for 
love  extendeth  itself  unto  all  the  fruits  of  the  Spirit.  And  in 
1  Cor.  xiii.  Paul  attributeth  to  love  all  the  fruits  which  are  done 
in  the  Spirit,  when  he  saith,  "  Love  is  patient,  courteous,"  &c. 
Notwithstanding  he  would  set  it  here  by  itself,  amongst  the  rest 
of  the  fruits  of  the  Spirit,  and  in  the  first  place  thereby  to  admo- 
nish the  Christians  that  before  all  things  they  should  love  one 
another,  giving  honour  one  to  another,  (Rom.  xii.  10,)  every  man 
esteeming  better  of  another  than  of  himself,  and  serving  one  an- 
other, because  they  have  Christ  and  the  Holy  Ghost  dwelling  in 
them,  and  because  of  the  word,  baptism,  and  other  gifts  of  God> 
which  Christians  have. 

JOY. 

This  is  the  voice  of  the  bridegroom  and  of  the  bride ;  that  is 
to  say,  sweet  cogitations  of  Christ,  wholesome  exhortations,  plea- 
sant songs  or  psalms,  praises  and  thanksgivings,  whereby  the 
godly  do  instruct,  stir  up,  and  refresh  themselves.  Therefore 
God  loveth  not  heaviness  and  doubtfulness  of  spirit ;  he  hateth 
uncomfortable  doctrine,  heavy  and  sorrowful  cogitations,  and 
loveth  cheerful  hearts.  For  therefore  hath  he  sent  his  Son,  not 
to  oppress  us  with  heaviness  and  sorrow,  but  to  cheer  up  our 
souls  in  him  ;  for  this  cause  the  prophets,  the  apostles,  and  Christ 
himself  do  exhort  us,  yea,  they  command  us  to  rejoice  and  be 
glad.  Zech.  ix.  9  :  "  Rejoice,  thou  daughter  of  Zion  ;  be  joyful, 
thou  daughter  of  Jerusalem ;  for  behold,  thy  king  cometh  to 
thee."  And  in  the  Psalms  it  is  often  said  :  "  Be  joyful  in  the 
Lord."  Paul  saith  :  "  Rejoice  in  the  Lord  always,"  &c.  And 
Christ  saith :  "  Rejoice,  because  3'^our  names  are  written  in  hea- 
ven." Where  this  joy  of  the  Spirit  is,  there  the  heart  inwardly 
rejoiceth  through  faith  in  Christ,  with  full  assura^nce  that  he  is 
our  Saviour  and  our  bishop,  and  outwardly  it  expresseth  this  joy 
with  words  and  gestures.  Also,  the  faithful  rejoice  when  they 
see  that  the  gospel  spreadeth  abroad,  that  many  be  won  to  the 
faith,  and  the  kingdom  of  Christ  is  enlarged. 

75  3  D  2 


5&4  COMMENTARY  ON  ST.  PAUL's  [cHAP.  V. 

PEACE, 

Both  towards  God  and  men,  that  Christians  may  be  peaceable 
and  quiet :  not  contentious,  nor  hating  one  another,  but  one  bear- 
ing another's  burden,  through  long-suffering  or  perseverance, 
without  the  which  peace  cannot  continue,  and  therefore  Paui 
putteth  it  next  after  peace. 

LONG-SUFFERING    OR    PERSEVERANCE. 

Whereby  a  man  doth  not  only  bear  adversities,  injuries,  re- 
proaches, and  such-like,  but  also  vyith  patience  waiteth  for  the 
amendment  of  those  which  have  done  him  any  wrong.  When 
the  devil  cannot  by  force  overcome  those  which  are  tempted,  then 
seeketh  he  to  overcome  them  by  long-continuance.  For  he 
knoweth  that  we  be  earthen  vessels,  which  cannot  long  endure 
and  hold  out  many  knocks  and  violent  strokes,  therefore  with 
long-continuance  of  temptations  he  overcometh  many.  To  van- 
quish these  his  continual  assaults,  we  must  use  long-suffering, 
which  patiently  looketh,  not  only  for  the  amendment  of  those 
which  do  us  wrong,  but  also  for  the  end  of  those  temptations 
which  the  devil  raiseth  up  against  us. 

GENTLENESS. 

Which  is,  when  a  man  is  gentle  and  tractable  in  his  conversa- 
tion, and  in  his  whole  life.  For  such  as  will  be  true  followers 
of  the  gospel,  must  not  be  sharp  and  bitter,  but  gentle,  mild, 
courteous,  and  fair-spoken,  which  should  encourage  others  to  de- 
light in  their  company ;  which  can  wink  at  other  men's  faults, 
or,  at  least,  expound  them  to  the  best ;  which  will  be  well  con- 
tented to  yield  and  give  place  to  others ;  contented  to  bear  with 
those  which  are  fro  ward  and  intractable,  as  the  very  heathen  said: 
"  Thou  must  know  the  manners  of  thy  friend,  but  thou  must  not 
hate  them."  Such  a  one  was  our  Saviour  Christ,  as  everywhere 
is  to  be  seen  in  the  gospel.  It  is  written  of  Peter,  that  he  wept 
so  often  as  he  remembered  the  sweet  mildness  of  Christ,  which 
he  used  in  his  daily  conversation.  It  is  an  excellent  virtue,  and 
most  necessary  in  every  kind  of  life. 

GOODNESS. 

Which  is,  when  a  man  willingly  helpeth  others  in  their  neces- 
sity by  giving,  lending,  and  such  other  means. 

FAITH. 

When  Paul  here  reckoneth  faith  amongst  the  fruits  of  the 
Spirit,  it  is  manifest  that  he  speaketh  not  of  faith  which  is  in 
Christ,  but  of  the  fidelity  and  humanity  of  one  man  towards  an- 
other. Hereupon,  he  saith,  in  the  thirteenth  chapter  of  the  first 
of  the  Corinthians,  that  charity  believeth  all  things.  Therefore 
lie  that  hath  this  faith  is  not  suspicious  but  mild,  and  taketh  all 
thmgs  to  the  best ;  and  although  he  be  deceived,  and  fiiideth  him- 


VER.  23.]  EPISTLE    TO   THE    GALATIANS.  595 

self  to  be  mocked,  yet  such  is  his  patience  and  softness,  that  he 
letteth  it  pass ;  briefly,  he  is  too  ready  to  believe  all  men,  but  he 
trusteth  not  all.  On  the  contrary,  where  this  virtue  is  lacking, 
there  men  are  suspicious,  froward,  wayward,  dogged,  and  so 
neither  will  believe  any  thing,  nor  give  place  to  any  body ;  they 
can  suffer  nothing ;  whatsoever  a  man  saith  or  doth  never  so 
well,  they  cavil  and  slander  it,  so  that  whoso  serveth  not  their 
humour  can  never  please  them.  Therefore  it  is  impossible  for 
them  to  keep  charity,  friendship,  concord,  and  peace  with  men. 
But  if  these  virtues  be  takeil  away,  what  is  this  life,  but  biting 
and  devouring  one  of  another!  Faith,  therefore,  in  this  place  is, 
when  one  man  giveth  credit  to  another  in  things  pertaining  to 
this  present  life ;  for  what  manner  of  life  should  we  lead  in  this 
world,  if  one  man  should  not  credit  another  ? 

MEEKNESS. 

Which  is,  when  a  man  is  not  lightly  moved  or  provoked  to 
anger.  There  be  infinite  occasions  in  this  life  which  provoke 
men  to  anger,  but  the  godly  overcome  them  by  meekness. 

TEMPERANCE,  CHASTITY,  OR    CONTINENCY. 

This  is  a  sobriety  or  modesty  in  the  whole  life  of  man,  which 
virtue  Paul  setteth  against  the  works  of  the  flesh.  He  would, 
therefore,  that  Christians  should  live  soberly  and  chastely ;  that 
they  should  be  no  adulterers,  no  fornicators,  no  wantons ;  and  if 
they  cannot  live  chastely,  he  would  have  them  to  marry.  Also, 
that  they  should  not  be  contentious  or  quarrellers,  that  they 
should  not  be  given  to  drunkenness  or  surfeiting,  but  that  they 
should  abstain  from  all  these  things.  Chastity  or  continency 
containeth  all  these.  Jerome  expoundeth  it  of  virginity  only,  as 
though  they  that  be  married  could  not  be  chaste ;  or  as  though 
the  apostle  did  write  these  things  only  to  virgins.  In  the  first  and 
second  chapter  to  Titus,  he  warneth  also  bishops,  young  women, 
and  married  folks,  both  man  and  wife,  to  be  chaste  and  pure. 
Verse  23.     Jigainst  such  there  is  no  lain. 

Indeed  there  is  a  law,  but  not  against  such.  As  he  saith  also 
in  another  place,  "  The  law  is  not  given  to  the  righteous  man.'* 
For  the  righteous  liveth  in  such  wise  that  he  hath  no  need  of  any 
law,  to  admonish  or  to  constrain  him :  but  without  constraint  of 
the  law,  he  willingly  doth  those  things  which  the  law  requireth. 
Therefore,  the  law  cannot  accuse  or  condemn  those  that  believe 
in  Christ.  Indeed,  the  law  troubleth  and  terrifieth  our  consciences; 
but  Christ,  apprehended  by  faith,  vanquisheth  it,  with  all  his 
terrors  and  threatenings.  To  them,  therefore,  the  law  is  utterly 
abolished,  and  hath  no  power  to  accuse  them ;  for  they  do  that 
of  their  own  accord,  which  the  law  requireth.  They  have  re- 
ceived the  Holy  Ghost  by  faith,  who  will  not  suffer  them  to  be 
idle ;  although  the  flesh  resist,  yet  do  they  walk  after  the  Spirit 


^^6  COMMENTARY  ON  ST.  PAUL's  [chAP.  V. 

So  a  Christian  accomplisheth  the  law  inwardly  by  faith,  (for 
Christ  is  the  perfection  of  the  law  unto  righteousness,  to  all  that 
do  believe,)  outwardly  by  works  and  remission  of  sins;  but  those 
which  perform  the  works  or  desires  of  the  flesh,  the  law  doth 
accuse  and  condemn  both  civilly  and  spiritually. 
Verse  24.  For  they  that  are  Christ's,  have  crucified  the  flesh 
with  the  affections  and  lusts  thereof. 

This  whole  place,  concerning  works,  showeth,  that  the  true 
believers  are  no  hypocrites.  Therefore,  let  no  man  deceive  him 
self;  for  whosoever,  saith  he,  pertain  unto  Christ,  have  crucified 
the  flesh,  with  all  the  vices  and  lusts  thereof  For  the  saints,  in- 
asmuch as  they  have  not  yet  utterly  put  off  the  corrupt  and  sinful 
flesh,  are  inclined  to  sin,  and  do  neither  fear  nor  love  God  so 
perfectly  as  they  ought  to  do ;  also,  they  be  provoked  to  anger, 
to  envy,  to  impatience,  to  unclean  lusts,  and  such-like  motions, 
which  notwithstanding  they  accomplish  not;  for  (as  Paul  here 
saith)  they  crucify  the  flesh,  with  all  the  affections  and  lusts 
thereof;  which  thing  they  do,  not  only  when  they  repress  the 
wantonness  of  the  flesh  with  fasting  and  other  exercises,  but  also 
(as  Paul  said  before)  when  they  walk  according  to  the  Spirit;  that 
is,  when  they,  being  admonished  by  the  threatenings  of  God, 
whereby  he  showeth  that  he  will  severely  punish  sin,  are  afraid  to 
commit  sin  ;  also  when  they,  being  armed  with  the  word  of  God, 
with  faith,  and  with  prayer,  do  not  obey  the  lusts  of  the  flesh. 

When  they  resist  the  flesh  after  this  manner,  they  nail  it  to  the 
cross  with  the  lusts  or  desires  thereof:  so  that,  although  the  flesh 
be  yet  alive,  yet  can  it  not  perform  that  which  it  would  do,  for- 
asmuch as  it  is  bound  both  hand  and  foot,  and  fast  nailed  to  the 
cross.  The  faithful,  then,  so  long  as  they  live  here,  do  crucify 
the  flesh,  that  is  to  say,  they  feel  the  lusts  thereof,  but  they  obey 
them  not.  For  they  being  furnished  with  the  armour  of  God, 
that  is,  with  faith,  hope,  and  the  sword  of  the  Spirit,  do  resist  the 
flesh,  and  with  these  spiritual  nails  they  fasten  the  same  unto  the 
cross,  so  that  it  is  constrained  to  be  subject  to  the  Spirit.  After- 
wards, when  they  die,  they  put  it  off"  wholly;  and  when  they 
shall  rise  again  from  death  to  life,  they  shall  have  a  pure  and 
uncorrupt  flesh,  without  all  affections  and  lusts. 

Verse  25.  If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit. 
The  apostle  reckoned  before,  amongst  the  works  of  tlie  flesh, 
heresy  and  envy,  and  pronounced  sentence  against  those  which 
are  envious,  and  which  are  authors  of  sects,  that  they  should  not 
inherit  the  kingdom  of  God;  and  jiow,  as  if  he  had  forgotten  that 
which  he  said  a  little  before,  he  again  reproveth  those  which 
provoke  and  envy  one  another.  Why  doth  he  so  ?  Was  it  not 
sufficient  to  have  done  it  once?  Indeed,  he  doth  it  of  purpose; 
for  he  taketh  occasion  here  to  inveigh  against  that  execrable  vice 


VEB.  26.]  EPISTLE   TO  THE   GALATIANS.  597 

of  vainglory,  which  was  the  cause  of  the  troubles  that  were  in 
all  the  churches  of  Galatia,and  hath  been  always  most  pernicious 
and  hurtful  to  the  whole  church  of  Christ.  Therefore,  in  his  epistle 
to  Titus,  he  would  not  that  a  proud  man  should  be  ordained  a 
bishop  ;  for  pride  (as  Augustine  truly  saith)  is  the  mother  of  all 
heresies,  or  rather  the  head-spring  of  all  sin  and  confusion; 
which  thing  all  histories,  as  well  holy  as  profane,  do  witness. 

Now,  vainglory  or  arrogancy  hath  always  been  a  common 
poison  in  the  world,  which  the  very  heathen  poets  and  his- 
toriographers have  always  vehemently  reproved.  There  is  no 
village  wherein  there  is  not  some  one  or  other  to  be  found,  that 
would  be  counted  wiser,  and  be  more  esteemed  than  all  the 
rest ;  but  they  are  chiefly  infected  with  this  disease,  which  stand 
upon  their  reputation  for  learning  and  wisdom.  In  this  case, 
no  man  will  yield  to  another,  according  to  this  saying,  "Ye 
shall  not  lightly  find  a  man  that  will  yield  unto  others  the  praise 
of  wit  and  skill ;  for  it  is  a  goodly  thing  to  see  men  point  at  one, 
and  say  this  is  he."  But  it  is  not  so  hurtful  in  private  persons, 
no,  nor  in  any  kind  of  magistrate,  as  it  is  in  them  that  have  any 
charge  in  the  church  ;  albeit  in  civil  government  (especially  if  it 
be  in  great  personages)  it  is  not  only  a  cause  of  troubles  and 
ruins  of  commonweals,  but  also  of  the  troubles  and  alterations 
of  kingdoms  and  empires ;  which  thing  the  histories  both  of  the 
Scripture  and  profane  writers  do  witness. 

But  when  this  poison  creepeth  into  the  church,  or  spiritual 
kingdom^  it  cannot  be  expressed  how  hurtful  it  is  ;  for  there  is 
no  contention  as  touching  learning,  wit,  beauty,  riches,  kingdoms, 
empires,  and  such-like;  but  as  touching  salvation,  or  damnation; 
eternal  life,  or  eternal  death.  Therefore,  Paul  earnestly  exhorteth 
the  ministers  of  the  word  to  fly  this  vice,  saying  :  "If  we  live  in 
the  Spirit,"  &c.  As  if  he  should  say:  If  it  be  true  that  we  live 
by  the  Spirit,  let  us  also  proceed  and  walk  in  the  Spirit.  For 
where  the  Spirit  is,  it  reneweth  men,  and  worketh  in  them  new 
motions:  that  is  to  say,  whereas  they  were  before  vainglorious, 
wrathful,  and  envious,  it  maketh  them  now  humble,  gentle,  and 
patient.  Such  men  seek  not  their  own  glory,  but  the  glory  of 
God  ;  they  do  not  provoke  one  another,  or  envy  one  another,  but 
give  place  one  to  another,  and  in  giving  honour  prevent  one 
another.  Contrariwise,  they  that  be  desirous  of  glory,  and  envy 
one  another,  may  boast  that  they  have  the  Spirit  and  live  after 
the  Spirit;  but  they  deceive  themselves:  they  follow  the  flesh 
and  do  the  works  thereof,  and  they  have  their  judgment  already, 
that  they  shall  not  inherit  the  kingdom  of  God. 

Now,  a?  nothing  is  more  dangerous  to  the  church  than  this 
execrable  vice,  so  is  there  nothing  more  common;  for  v/hen  God 
sendeth  forth  labourers  into  his  harvest,  by-and-by  Satan  raiseth 
up  his  ministers  also,  who  will  in  nowise  be  counted  inferior  to 


598  COMMENTARY  ON  ST.  PAUL's  [cuap.  V. 

those  that  are  rightly  called.  Here  straightway  riseth  dissension. 
The  wicked  will  not  yield  one  hair's  breadth  to  the  godly ;  for 
they  dream  that  they  far  pass  them  in  wit,  in  learning,  in  godli- 
ness, in  spirit,  and  other  virtues.  Much  less  ought  the  godly  to 
yield  to  the  wicked,  lest  the  doctrine  of  faith  come  in  danger. 
Moreover,  such  is  the  nature  of  the  ministers  of  Satan,  that  they 
can  make  a  goodly  show,  that  they  are  very  charitable,  humble, 
lovers  of  concord,  and  are  endued  with  other  fruits  of  the  Spirit; 
also,  they  protest  that  they  seek  nothing  else  but  the  glory  of 
God  and  the  salvation  of  men's  souls  ;  and  yet  are  they  full  of 
vainglory,  doing  all  things  for  none  other  end  but  to  get  praise 
and  estimation  among  men.  To  be  short,  they  think  that  gain 
is  godliness,  (1  Tim.  vi.  5,)  and  that  the  ministry  of  the  word  is 
delivered  unto  them  that  they  may  get  fame  and  estimation  there- 
by ;  wherefore  they  cannot  but  be  authors  of  dissensions  and  sects. 

Forasmuch,  then,  as  the  vainglory  of  the  false  apostles  was 
the  cause  that  the  churches  of  Galatia  were  troubled  and  forsook 
Paul,  therefore  in  this  chapter  specially  his  purpose  was  to  sup- 
press that  execrable  vice;  yea,  this  mischief  gave  the  apostle  occa- 
sion to  write  this  whole  epistle.  And  if  he  had  not  so  done,  all 
his  travail  bestowed  in  preaching  of  the  gospel  among  the  Gala- 
tians  had  been  spent  in  vain.  For  in  his  absence  the  false  apostles, 
vi^hich  were  men  in  outward  show  of  great  authority,  reigned  in 
Galatia ;  who,  besides  that  they  would  seem  to  seek  the  glory  of 
Christ  and  the  salvation  of  the  Galatians,  pretended  also  that  they 
had  been  conversant  with  the  apostles,  and  that  they,  followed 
their  footsteps,  saying,  that  Paul  had  not  seen  Christ  in  the  flesh, 
nor  had  been  conversant  with  the  rest  of  the  apostles,  and  there- 
fore they  made  no  account  of  him,  but  rejected  his  doctrine,  and 
boasted  their  own  to  be  true  and  sincere.  Thus  they  troubled 
the  Galatians,  and  raised  sects  among  them,  so  that  they  provoked 
and  envied  one  another ;  which  was  a  sure  token  that  neither 
the  teachers  nor  hearers  lived  and  walked  after  the  Spirit,  but 
followed  the  flesh  and  fulfilled  the  works  thereof;  and  so,  con- 
sequently, lost  the  true  doctrine,  faith,  Christ,  and  all  the  gifts  of 
the  Holy  Ghost,  and  were  now  become  worse  than  the  heathen. 

Notwithstanding  he  doth  not  only  inveigh  against  the  false 
apostles,  which  in  his  time  troubled  the  churches  of  Galatia,  but 
also  he  foresaw  in  Spirit,  that  there  should  be  an  infinite  number 
of  such,  even  to  the  world's  end,  which  being  infected  with  this 
pernicious  vice,  should  thrust  themselves  into  the  church,  boasting 
of  the  Spirit  and  heavenly  doctrine,  and  under  this  pretence  should 
quite  overthrow  the  true  doctrine  and  faith.  Many  such  have 
we  also  seen  in  these  our  days,  who  have  thrust  themselves  into 
the  kingdom  of  the  Spirit,  that  is  to  say,  into  the  ministry  of  the 
word ;  and  by  this  hypocrisy  they  have  purchased  unto  them- 
selves fame  and  estimation,  that  they  were  great  doctors  and 


VER.  25.]  EPISTLE   TO  THE   GALATIANS.  599 

pillars  of  the  gospel,  and  such  as  lived  in  the  Spirit,  and  walked 
according  to  the  same.  But  because  their  glory  consisted  in 
men's  months,  and  not  in  God,  therefore  it  could  not  be  firm  and 
stable;  but,  according  to  Paul's  prophecy,  it  turned  to  their  own 
confusion,  and  their  end  was  destruction.  For  "  the  wicked  shall 
not  stand  in  judgment,  but  shall  be  taken  away  like  chaff,  and 
scattered  abroad  with  the  wind."   Ps.  i.  4. 

The  same  judgment  remaineth  for  all  such  as  in  preaching  the 
gospel  seek  their  own  profit,  and  not  the  glory  of  Jesus  Christ. 
For  the  gospel  is  not  delivered  unto  us  that  we  should  thereby 
seek  our  own  praise  and  glory,  or  that  the  people  should  honour 
and  magnify  us  which  are  the  ministers  thereof;  but  to  the  end 
that  the  benefit  and  glory  of  Christ  might  be  preached  and  pub- 
lished, and  that  the  Father  might  be  glorified  in  his  mercy  off'ered 
unto  us  in  Christ  his  Son,  whom  he  delivered  for  us  all,  and  with 
him  hath  given  us  all  things.  Wherefore  the  gospel  is  a  doctrine 
wherein  we  ought  to  seek  nothing  less  than  our  own  glory.  It 
setteth  forth  unto  us  heavenly  and  eternal  things,  which  are  not 
our  own,  which  we  have  neither  done  nor  deserved;  but  it  offer- 
eth  the  same  unto  us,  I  say,  which  are  unworthy,  and  that  through 
the  mere  goodness  and  grace  of  God.  Why  should  we  then  seek 
praise  and  glory  thereby?  He,  therefore,  that  seeketh  his  own 
glory  in  the  gospel,  speaketh  of  himself;  and  he  that  speaketh 
of  himself  is  a  liar,  and  there  is  unrighteousness  in  him.  Con- 
trariwise, he  that  seeketh  the  glory  of  him  that  sent  him,  is  true, 
and  there  is  no  unrighteousness  in  him.    John  vii., 

Paul  therefore  giveth  earnest  charge  to  all  the  ministers  of  the 
word,  saying,  "  If  we  live  in  the  Spirit,  let  us  walk  in  the  Spirit," 
that  is  to  say,  let  us  abide  in  the  doctrine  of  truth  which  hath 
been  taught  unto  us,  in  brotherly  love  and  spiritual  concord ;  let 
us  preach  Christ  and  the  glory  of  God  in  simplicity  of  heart ; 
and  let  us  confess  that  we  have  received  all  things  of  him;  let  us 
not  think  more  of  ourselves  than  of  others ;  let  us  raise  up  no 
sects.  For  this  is  not  to  walk  rightly,  but  rather  to  range  out  ot 
the  way,  and  to  set  up  a  new  and  a  perverse  way  of  walking. 

Hereby  we  may  understand  that  God,  of  his  special  grace, 
maketh  the  teachers  of  the  gospel  subject  to  the  cross  and  to  all 
kinds  of  afflictions,  for  the  salvation  of  themselves  and  of  the  peo- 
ple; for  otherwise  they  could  by  no  means  repress  and  beat  down 
this  beast  which  is  called  vainglory.  For  if  no  persecution,  no 
cross  or  reproach  followed  the  doctrine  of  the  gospel,  but  only 
praise,  reputation,  and  glory  amongst  men,  then  would  all  the 
professors  thereof  be  infected  and  perish  through  the  poison  of 
vainglory.  Jerome  saith,  that  he  had  seen  many  which  could 
suffer  great  inconveniences  in  their  body  and  goods,  but  none 
that  could  despise  their  own  praises ;  for  it  is  almost  impossible 
for  a  man  not  to  be  puffed  up,  when  he  heareth  any  thing  spoken 


600  COMMENTARY  ON  ST.  PAUL's  [chAP.  V 

in  the  praise  of  his  own  virtues.  Paul,  notwithstanding  that  he 
had  the  Spirit  of  Christ,  saith,  tliat  there  was  given  unto  him  the 
messenger  of  Satan  to  buffet  him,  because  he  should  not  be 
exalted  out  of  measure,  through  the  greatness  of  his  revelations. 
Therefore  Augustine  saith  very  well,  "  if  a  minister  of  the  word 
be  praised,  he  is  in  danger:  if  a  brother  despise  or  dispraise  him, 
he  is  also  in  danger.  He  that  heareth  a  preacher  of  the  word, 
ought  to  reverence  him  for  the  word's  sake ;  but  if  he  be  proud 
thereof,  he  is  in  danger.  Contrariwise,  if  he  be  despised,  he  is 
out  of  danger;  but  so  is  not  lie  which  despised  him." 

Wherefore,  we  must  honour  our  great  benefit,  that  is,  of  the 
preaching  of  the  word  and  receiving  of  the  sacraments.  Rom.  xiv. 
16.  We  must  also  reverence  one  another,  according  to  that  say- 
ing, "in  giving  honour  one  to  another,  &c.  Rom.  xii.  10.  But 
wheresoever  this  is  done,  by-and-by  the  flesh  is  tickled  with  vain- 
glory and  waxeth  proud ;  for  there  is  none  (no,  not  among  the 
godly)  which  would  not  rather  be  praised  than  dispraised,  except 
perhaps  some  will  be  so  well  established  in  this  Ijehalf,  that  he 
will  be  moved  neither  with  praises  nor  reproaches;  as  that  woman 
said  of  David,  (2  Sam.  xiv.)  "  My  lord  the  king  is  like  an  angel 
of  God,  which  will  neither  be  moved  with  blessing  nor  cursing." 
Likewise  Paul  saith,  "by  honour  and  dishonour,  by  evil  report 
and  good  report,"  &c.  2  Cor.  vi.  8.  Such  men  as  be  neither 
puffed  up  with  praise,  nor  thrown  down  with  dispraise,  but  en- 
deavour simply  to  set  forth  the  benefit  and  glory  of  Christ,  and 
to  seek  the  salvation  of  souls,  do  walk  orderly.  Contrariwise, 
they  which  wax  proud  in  hearing  of  their  own  praises,  not  seek- 
ing the  glory  of  Christ  but  their  own,  also  they  which  being 
moved  with  reproaches  and  slanders,  do  forsake  the  ministry  of 
the  word,  walk  not  orderly. 

Wherefore  let  every  one  see  that  he  walk  orderly,  and  specially 
such  as  boast  of  the  Spirit.  If  thou  be  praised,  know  that  it  is 
not  thou  that  is  praised,  but  Christ,  to  whom  all  praise  is  due. 
For  in  that  thou  teachest  the  word  purely,  and  livest  godly,  these 
are  not  thine  own  gifts,  but  the  gifts  of  God ;  therefore  thou  art 
not  praised,  but  God  in  thee.  When  thou  dost  acknowledge  this, 
thou  wilt  walk  orderly,  and  not  be  puffed  up  with  vainglory, 
("  for  what  hast  thou  that  thou  hast  not  received  ?"  1  Cor.  iv.  7,) 
but  wilt  confess  that  thou  hast  received  the  same  of  God,  and 
wilt  not  be  moved  with  injuries,  reproaches,  or  persecutions,  to 
forsake  thy  calling. 

God,  therefore,  of  his  special  grace  at  this  day  covereth  our 
glory  with  infamy,  reproach,  mortal  hatred,  cruel  persecution, 
railing  and  cursing  of  the  whole  world :  also  with  the  contempt 
and  ingratitude  even  of  those  among  whom  we  live,  as  well  the 
common  sort,  as  also  the  citizens,  gentlemen,  and  noblemen, 
(whose  enmity,  hatred,  ai>d  persecution  against  the  gospel,  like 


VER.  25.]  EPISTLE   TO   THE   GALATIANS.  601 

as  it  is  privy  and  inward,  so  it  is  more  dangerous  than  the  cruel 
and  outrageous  dealings  of  our  open  enemies,)  that  we  should 
not  wax  proud  of  the  gifts  of  God  in  us.  This  mill-stone  must 
be  hanged  about  our  neck,  that  we  be  not  infected  with  that 
pestilent  poison  of  vainglory.  Some  there  be  of  our  side,  which 
love  and  reverence  us  for  the  ministry  of  the  word ;  but  where 
there  is  one  that  reverenceth  us,  there  be  on  the  other  side  a 
hundred  that  hate  and  persecute  us.  These  spiteful  dealings, 
therefore,  and  these  persecutions  of  our  enemies,  this  great  con- 
tempt and  ingratitude,  this  cruel  and  privy  hatred  of  them  among 
whom  we  live,  are  such  pleasant  sights,  and  make  us  so  merry, 
that  we  easily  forget  vainglory. 

Wherefore,  rejoicing  in  the  Lord  who  is  our  glory,  we  remain 
in  order.  Those  gifts  which  we  have,  we  acknowledge  to  be  the 
gifts  of  God,  and  not  our  own,  given  for  the  edifying  of  the  body 
of  Christ,  (Eph.  iv.  12,)  therefore  we  be  not  proud  of  them.  For 
we  know  that  more  is  required  of  them  to  whom  much  is  com- 
mitted, than  of  them  which  have  received  but  little.  Moreover, 
we  know  that  there  is  no  respect  of  persons  before  God.  Acts  x. 
34.  Therefore,  a  poor  artificer,  faithfully  using  the  gift  which 
God  hath  given  him,  pleaseth  God  no  less  than  a  preacher  of  the 
word ;  for  he  serveth  God  in  the  same  faith,  and  with  the  same 
spirit.  Wherefore  we  ought  no  less  to  regard  the  meanest  Christ- 
ians, than  they  regard  us.  And  by  this  means  shall  we  continue 
free  from  the  poison  of  vainglory,  and  walk  in  the  Spirit. 

Contrariwise,  the  fantastical  spirits,  which  seek  their  own  glory, 
the  favour  of  men,  the  peace  of  the  world,  the  ease  of  the  flesh, 
and  not  the  glory  of  Christ,  nor  yet  the  health  of  men's  souls, 
(although  they  protest  that  they  seek  nothing  else,)  cannot  choose 
but  discover  themselves  in  commending  their  own  doctrine  and 
industry,  and  dispraising  other  men's,  and  all  to  get  them  a  name 
and  praise.  These  vainglorious  spirits  do  not  rejoice  and  glory 
in  the  Lord;  but  then  do  they  glory,  then  are  they  stout  and 
hardy,  when  they  are  magnified -of  the  people,  whose  hearts 
they  win  by  wonderful  sleights  and  subtleties;  for  in  their  words, 
gestures,  and  writings,  they  can  counterfeit  and  dissemble  all 
things.  But  when  they  are  not  praised  and  commended  of  the 
people,  then  be  they  the  most  fearful  men  in  the  world ;  for  they 
hate  and  shun  the  cross  of  Christ  and  persecution.  On  the  con- 
trary, when  they  are  praised  and  magnified,  (as  I  said,)  none  are 
so  stout,  no  Hector  or  Achilles  so  bold  and  hardy  as  tliey. 

Such  a  sly  and  crafty  beast,  therefore,  is  flesh,  that  for  no  other 
cause  it  forsaketh  his  function,  corrupteth  true  doctrine,  and  break 
eth  the  concord  of  the  church,  than  only  upon  this  cursed  vain- 
glory. Therefore  it  is  not  without  cause  that  Paul  so  sharply  in- 
veigheth  against  it,  both  here  and  in  other  places,  as  before  in  the 
fourth  chapter,  "they  are  (saith  he)  jealous  over  you  amiss;  yea, 
76  3E 


602  COMMENTARY   ON    ST.  PAUL's  [chap.  V. 

they  would  exclude  you  from  me,  that  ye  should  altogether  love 
them:"  that  is  to  say,  they  would  discredit  me,  that  they  them- 
selves might  he  famous.  They  seek  not  Christ's  glory  and  your 
salvation,  but  their  own  glory,  my  reproach,  and  your  bondage. 

Verse  26.     Let  us  not  be  desirous  of  vainglory. 

Which  is  to  glory,  not  in  God  (as  I  have  said)  but  in  lies,  in  the 
opinion,  liking,  and  estimation  of  the  people.  Here  is  no  right 
foundation  of  true  glory,  but  a  false  foundation,  and  therefore 
impossible  long  to  stand.  He  that  praiseth  a  man  as  he  is  a  man, 
is  a  liar:  for  there  is  nothing  praiseworthy  in  him,  but  all  things 
are  worthy  of  condemnation.  Therefore,  as  touching  our  person, 
this  is  our  glory,  that  all  men  have  sinned,  and  are  guilty  of  ever- 
lasting death  before  God.  But  the  case  is  otherwise,  when  our 
ministry  is  praised.  Wherefore  we  must  not  only  wish,  but  also 
to  the  utmost  of  our  power  endeavour,  that  men  may  magnify  it, 
and  have  it  in  due  reverence;  for  this  shall  turn  to  their  salvation. 
Paul  warneth  the  Romans  that  they  offend  no  man,  to  the  end 
(saith  he)  "  that  our  commodity  be  not  evil  spoken  of"  Rom. 
xiv.  16.  And  in  another  place,  "  that  our  ministry  be  not  repre- 
hended." 2  Cor.  vi.  ,3.  Therefore,  when  our  ministry  is  praised, 
we  be  not  praised  for  our  own  person's  sake,  but  (as  the  Psalm 
saith)  we  are  praised  in  God,  and  in  his  holy  name. 

Verse  26.     Provoking  one  another,  and  envying  one  another. 

Here  he  describeth  the  effect  and  fruit  of  vainglory.  He  that 
teacheth  any  error,  or  is  an  author  of  any  new  doctrine,  cannot 
but  provoke  others ;  and  when  they  do  not  approve  and  receive 
his  doctrine,  by-and-by  he  beginneth  to  hate  them  most  bitterly. 
We  see  at  this  day  with  what  deadly  hatred  the  sectaries  are 
inflamed  against  us,  because  we  will  not  give  place  to  them, 
and  approve  their  errors.  We  did  not  first  provoke  them,  nor 
spread  abroad  any  wicked  opinion  in  the  world ;  but,  rebuking 
certain  abuses  in  the  church,  and  faithfully  teaching  the  article 
of  justification,  have  walked  in  good  order.  But  they,  forsaking 
this  article,  have  taught  many  things  contrary  to  the  word  of  God. 
Here,  because  we  would  not  lose  the  truth  of  the  gospel,  we 
have  set  ourselves  against  them,  and  have  condemned  their  errors ; 
which  thing,  because  they  could  not  abide,  they  did  not  only 
provoke  us  first  without  cause,  but  also  do  still  most  spitefully 
hate  us,  and  that  upon  no  other  occasion  but  only  upon'vain- 
glory;  for  they  would  gladly  deface  us,  that  they  alone  might 
rule  and  reign;  for  they  imagine  that  it  is  a  great  glory  to  profess 
the  gospel,  whereas,  indeed,  there  is  no  greater  ignominy  in  the 


sight  of  the  world. 


.'^^xj^^mtk'¥ 


VER.  l.J  EPISTLE   TO  THE   GALATIANS.  603 


CHAPTER  VI. 

Verse  1.     Brethren^  if  a  man  be  overtaken  ivith  any  faulty  ye 

which  are  spiritual  restore  such  a  one  with  the  spirit  of 

Tncekness. 

He  that  diligently  weigheth  the  words  of  the  apostle,  may 
plainly  perceive  that  he  speaketh  not  of  errors  and  offences 
against  doctrine,  but  of  far  lesser  sins,  into  the  which  a  man 
falleth  not  wilfully,  and  of  set  purpose,  but  of  infirmity ;  and 
hereof  it  cometh  that  he  useth  so  gentle  and  fatherly  words, 
not  calling  it  error  or  sin,  but  a  fault.  Again,  to  the  intent  to 
diminish,  and  as  it  were  to  excuse  the  sin,  and  to  remove  the 
whole  fault  from  man,  he  addeth,  "  If  any  man  be  overtaken," 
that  is  to  say,  be  beguiled  of  the  devil,  or  of  the  flesh.  Yea, 
and  this  term  or  name  of  man  helpeth  something  also  to  dimi- 
nish and  qualify  the  matter.  As  if  he  should  say.  What  is  so 
proper  unto  man  as  to  fall,  to  be  deceived,  and  to  err?  So 
saith  Moses,  in  Lev.  vi.  3  :  "  They  are  wont  to  sin  like  men." 
Wherefore  this  is  a  sentence  full  of  heavenly  comfort,  which 
once  in  a  terrible  conflict  delivered  me  from  death.  Forasmuch, 
then,  as  the  saints  in  this  life  do  not  only  live  in  the  flesh,  but 
now  and  then  also,  through  the  enticement  of  the  devil,  fulfil  the 
lusts  of  the  flesh,  that  is  to  say,  fall  into  impatiency,  envy,  wrath, 
error,  doubting,  distrust,  and  such-like,  (for  Satan  always  assail- 
eth  both,  that  is,  as  well  the  purity  of  doctrine,  which  he  laboureth 
to  take  away  by  sects  and  dissensions,  as  also  the  soundness  of 
life,  which  he  corrupteth  with  daily  offences ;)  therefore  Paul 
teacheth  how  such  men  that  are  fallen  should  be  dealt  withal; 
namely,  that  they  which  are  strong,  should  raise  up  and  restore 
them  again  with  the  spirit  of  meekness. 

These  things  it  behoveth  them  specially  to  know,  which  are  in 
the  ministry  of  the  word,  lest,  while  they  go  about  to  touch  all 
things  to  the  quick,  they  forget  the  fatherly  and  motherly  affec- 
tion which  Paul  here  requireth  of  those  that  have  the  charge  of 
souls.  And  of  this  precept  he  hath  set  forth  an  example,  (2  Cor. 
li.)  where  he  saith  that  it  was  sufficient  that  he  which  was  ex- 
communicate was  rebuked  of  many,  and  that  they  ought  now  to 
forgive  him  and  comfort  him,  lest  he  should  be  swallowed  up 
with  overmuch  sorrow.  Wherefore,  I  beseech  you,  (saith  he,) 
use  charity  towards  him.  Therefore  the  pastors  and  ministers 
must  indeed  sharply  rebuke  those  which  are  fallen,  but  when  they 
see  that  they  are  sorrowful  for  their  offences,  then  let  them  begin 
to  raise  them  up  again,  to  comfort  them,  and  to  diminish  and 
qualify  their  faults  as  much  as  they  can ;  but  yet  through  mercy 


604  COMMENTARY   ON   ST.  PAUL'S  [chap.  VI. 

only,  which  they  must  set  against  sin,  lest  they  that  be  fallen  be 
swallowed  up  with  overmncli  heaviness.  As  the  Holy  Ghost  is 
precise  in  maintaining  and  defending  the  doctrine  of  faith,  so  is 
he  mild  and  pitiful  iu  forbearing  and  qualifying  men's  sins,  if 
they  which  have  committed  them  be  sorrowful  for  the  same. 

But  as  for  the  pope's  synagogue,  like  as  in  all  other  matters  it 
hath  both  taught  and  done  clean  contrary  to  the  commandment 
and  example  of  Paul,  even  so  hath  it  done  in  this  thing  also. 
The  pope,  with  all  his  bishops,  have  been  very  tyrants  and  butch- 
ers of  men's  consciences;  for  they  have  burdened  them  from  time 
to  time  with  new  traditions,  and  for  every  light  matter  have  vexed 
them  with  their  excommunications;  and,  that  they  might  the 
more  easily  obey  their  vain  terrors,  they  annexed  thereunto  these 
sentences  of  Pope  Gregory,  "  It  is  a  part  and  property  of  good 
minds  to  be  afraid  of  a  fault  where  no  fault  is."  And  again, 
"  Our  censures  must  be  feared,  yea,  though  they  be  unjust  and 
wrongful."  By  these  sayings,  (which  were  brought  into  the 
church  by  the  devil,)  they  established  their  excommunication, 
and  this  majesty  of  the  papacy,  which  is  so  terrible  to  the  whole 
world.  There  is  no  need  of  such  humility  and  goodness  of  minds, 
to  be  afraid  of  a  fault  where  none  is.  0,  thou  Romish  Satan, 
who  gave  thee  this  power  to  terrify  and  condemn  men's  con- 
sciences, that  were  terrified  enough  before,  with  thy  unjust  and 
wrongful  sentences  ?  Thou  oughtest  rather  to  have  raised  them 
up,  to  have  delivered  them  from  false  fears,  and  to  have  brought 
them  from  lies  and  errors  to  the  truth.  This  thou  omittest,  and 
according  to  thy  title  and  name,  to  wit,  the  man  of  sin  and  child 
of  perdition,  thou  imaginest  a  fault  where  no  fault  is.  This  is, 
indeed,  the  craft  and  deceit  of  Antichrist,  whereby  he  hath,  most 
mightily  established  his  excommunication  and  tyranny.  For 
whosoever  despised  his  unjust  sentences  was  accounted  very  ob- 
stinate and  wicked  ;  as  some  princes  did,  howbeit  against  their 
consciences ;  for  in  those  times  of  darkness,  they  did  not  under- 
stand that  the  pope's  curses  were  vain. 

Let  them,  therefore,  to  whom  the  charge  of  men's  consciences 
is  committed,  learn  by  this  commandment  of  Paul,  how  they 
ought  to  handle  those  that  have  offended.  Brethren,  (saith  he,) 
if  any  man  be  overtaken  with  sin,  do  not  trouble  him  or  make 
him  more  sorrowful :  be  not  bitter  unto  him ;  do  not  reject  or  con- 
demn him,  but  amend  him  and  raise  him  up  again  :  and  by  the 
spirit  of  lenity  and  mildness  restore  that  which  in  him  is  decayed 
by  the  deceit  of  the  devil,  or  by  the  weakness  of  the  llesh.  For 
the  kingdom  whereunto  ye  are  called,  is  a  kingdom  not  of  terror 
or  of  heaviness,  but  of  boldness,  joy,  and  gladness.  Therefore, 
if  ye  see  any  brother  cast  down  and  afflicted  by  occasion  of  sin 
which  he  hath  committed,  run  unto  him,  and  reaching  out  your 
hand,  raise  him  up  again,  comfort  him  with  sweet  words,  and 


VER.  1.]  EPISTLE   TO  THE   GALATIANS.  605 

embrace  him  with  motherly  arms.  As  for  those  that  be  hard- 
hearted and  obstinate,  which  without  fear  continue  careless  m 
their  sins,  rebuke  them  sharply.  But  on  the  other  side  (as  I  said) 
they  that  be  overtaken  with  any  sin,  and  are  heavy  and  sorrow- 
ful for  their  fault  which  they  have  committed,  must-  be  raised  up 
and  admonished  by  you  that  are  spiritual,  and  that  in  the  spirit 
of  meekness,  and  not  in  the  zeal  of  severe  justice,  as  some  liave 
done,  who,  when  they  should  have  refreshed  tliirsty  consciences 
with  some  sweet  consolation,  gave  them  gall  and  vinegar  to  drink, 
as  the  Jews  did  unto  Christ  hanging  on  the  cross.  Ezekiel  saith 
of  the  shepherds  of  Israel,  that  they  ruled  the  flock  of  God  with 
cruelty  and  rigour:  but  a  brother  ought  to  comfort  his  brother 
that  is  fallen,  with  a  loving  and  meek  spirit.  Again,  let  him  that 
is  fallen  hear  the  word  of  him  that  raiseth  him  up,  and  believe  it. 
For  God  would  not  have  those  that  are  bruised  to  be  cast  away, 
but  to  be  raised  up,  as  the  psalm  saith.  For  God  hath  bestowed 
more  upon  them  than  we  have  done,  that  is  to  say,  the  life  and 
blood  of  his  own  Son.  Wherefore,  we  ought  also  to  receive,  to 
aid,  and  to  comfort  such,  with  all  mildness  and  gentleness. 

Verse  1.     Considetniig  thyself,  lest  thou  also  be  te7npted. 

This  is  a  very  necessary  admonition  to  beat  down  the  sharp 
dealings  of  such  pastors  as  show  no  pity  in  raising  up  and  re- 
storing again  them  which  are  fallen.  "  There  is  no  sin  (saith 
Augustine)  which  any  n)an  hath  done,  but  another  man  may  do 
the  same."  We  stand  on  a  slippery  ground;  therefore,  if  we 
wax  proud  and  leave  oif  our  duty,  there  is  nothing  so  easy  unto 
us  as  to  fall.  It  .was  well  said,  therefore,  of  one  in  the  book 
called  "  The  Lives  of  the  Fathers,"  when  it  was  told  him  that 
one  of  his  brethren  was  fallen  into  whoredom,  "  He  fell  yester- 
day, (saith  he,)  and  I  may  fall  to-day."  Paul,  therefore,  addeth 
this  earnest  admonition,  that  the  pastors  should  not  be  rigorous 
and  unmerciful  towards  the  offenders,  or  measure  their  own  holi- 
ness by  other  men's  sins  ;  but  that  they  should  bear  a  motherly 
affection  towards  them,  and  think  thus  with  themselves :  This 
man  is  fallen ;  it  may  be  that  I  also  sl?all  fall  more  dangerously  and 
more  shamefully  than  he  did.  And  if  they  which  be  so  ready  to 
judge  and  condemn  others,  would  well  consider  their  own  sin, 
they  should  find  the  sins  of  others  which  are  fallen  to  be  but 
motes,  and  their  own  sins  to  be  great  beams.  Matt.  vii.  3. 

"Let  him,  therefore,  that  standeth,  take  heed  lest  he  fall." 
1  Cor.  X.  12.  If  David,  which  was  so  holy  a  man,  full  of  faith 
and  the  Spirit  of  God,  which  had  such  notable  promises  of  God. 
which  also  did  so  many  and  great  things  for  the  Lord,  did  fail 
so  grievously,  and  being  now  stricken  in  years,  was  overthrown 
with  youthful  lusts,  after  so  maqy  and  divers  temptations,  where- 
with God  had  exercised  him,  why  should  we  presume  of  our  own 

3  E  2 


606  COMMENTARY  ON  ST.  PAUL's  [chap.  VI. 

constancy  ?  And  God,  by  such  examples,  doth  show  unto  us, 
first,  our  weakness,  that  we  should  not  wax  proud,  but  stand  in 
fear;  then  he  showeth  unto  us  his  judgments,  that  he  can  bear 
nothing  less  than  pride,  either  against  himself,  or  against  our 
brethren.  Paul,  therefore  saith,  not  without  cause,  "considering- 
thyself,  lest  thou  also  be  tempted."  They  that  be  exercised 
witli  temptations,  do  know  how  necessary  this  commandment  is. 
On  the  other  side,  they  which  be  not  tried  therewith,  do  not  un- 
derstand Paul,  and  therefore,  are  not  touched  with  any  pity 
to^rds  them  that  are  fallen;  as  was  to  be  seen  in  popery,  where 
nothing  else  reigned  but  tyranny  and  cruelty. 

Verse  2.     Bear  ye  one  another^s  burdens,  and  so  fulfil  the 
law  of  Christ. 

This  is  a  gentle  commandment,  to  the  which  he  joineth  a  great 
commendation.  The  law  of  Christ  is  the  law  of  love.  Christ, 
after  he  had  redeemed  us,  renewed  us,  and  made  us  his  church, 
gave  us  no  other  law  but  the  law  of  mutual  love  :  "A  new  com- 
mandment give  I  to  you,  that  ye  love  together,"  &c.  John  xiii. 
34.  And  to  love  is  not  (as  the  popish  sophisters  dream)  to  wish 
well  one  to  another,  but  one  to  bear  anotlier's  burden,  that  is,  to 
bear  those  things  which  be  grievous  unto  thee,  and  which  thou 
wouldst  not  willingly  bear.  Therefore,  Christians  must  have 
strong  shoulders  and  mighty  bones,  that  they  may  bear  flesh, 
that  is,  the  weakness  of  their  brethren  ;  for  Paul  saith  that  they 
have  burdens  and  troubles.  Love,  therefore,  is  mild,  courteous, 
patient,  not  in  receiving,  but  in  giving :  for  it  is  constrained  to 
wink  at  many  things,  and  to  bear  them.  1  Cor.  xiii.  4.  Faithful 
teachers  do  see  in  the  church  many  errors  and  offences  which 
they  are  compelled  to  bear.  In  the  commonweal,  subjects  are 
never  so  obedient  to  the  laws  of  the  magistrates  as  they  should 
be.  Therefore,  unless  the  magistrate  can  wink  and  dissemble  in 
time  and  place,  he  shall  never  be  meet  to  rule  the  commonwealth. 
In  household  affairs  there  be  many  things  done  which  displease 
the  master  of  the  house.  But  if  we  can  bear  and  wink  at  our 
own  vices  and  offences  which  we  daily  commit,  let  us  also  bear 
other  men's  faults,  according  to  this  saying,  "Bear  ye  one  an- 
other's burdens,"  &c.  Again,  "  Thou  shall  love  thy  neighbour 
as  thyself"  Rom.  xiii.  9. 

Seeing,  then,  there  be  vices  in  every  state  of  life,  and  in  all 
men,  therefore,  Paul  setteth  forth  the  law  of  Christ  unto  the  faith- 
ful, whereby  he  exhorteth  them  to  bear  one  another's  burdens. 
They  which  do  not  so,  do  plainly  witness  that  they  understand 
not  one  jot  of  the  law  of  Christ,  which  is  the  law  of  love;  which, 
as  Paul  saith,  (1  Cor.  xiii.)  believeth  all  things,  hopeth  all  things, 
and  beareth  all  the  burdens  of  the  brethren  ;  yet  always  holding 
notwithstanding  the  first  commandment,  wherein  they  that  offend 


VER.  3.]  EPISTLE   TO   THE   GALATIANS.  607 

do  not  transgress  the  law  of  Christ,  that  is  to  say,  the  law  of 
charity ;  they  do  not  hurt  or  offend  their  neighbour,  but  Christ 
and  his  kingdom,  which  he  hath  purchased  with  his  own  blood. 
This  kingdom  is  not  maintained  by  the  law  of  charity,  but  by 
the  word  of  God,  by  faith,  and  by  the  Holy  Ghost.  This  com- 
mandment, then,  of  bearing  one  another's  burden  belongeth  not 
to  them  which  deny  Christ,  and  not  only  do  not  acknowledge 
their  sin,  but  also  defend  it ;  neither  doth  it  belong  unto  those 
which  continue  still  in  their  sins,  (who  also  do  partly  deny  Christ;) 
but  such  must  be  forsaken,  lest  we  become  partakers  of  their  evil 
works.  1  Tim.  vi.  11.  On  the  contrary,  they  which  willingly 
hear  the  word  of  God  and  believe,  and  yet  notwithstanding, 
against  their  will  do  fall  into  sin,  and  after  they  be  admonished, 
do  not  only  receive  such  admonition  gladly,  but  also  detest  their 
sin  and  endeavour  to  amend ;  these,  I  say,  are  they  which  be 
overtaken  with  sin,  and  have  the  burdens  that  Paul  commandeth 
us  to  bear.  In  this  case,  let  us  not  be  rigorous  and  merciless; 
but  after  the  example  of  Christ,  who  beareth  and  forbeareth 
such,  let  us  bear  and  forbear  them  also ;  for  if  he  punish  not 
such,  (which  thing,  notwithstanding,  he  might  justly  do,)  much 
less  ought  we  so  to  do. 

Verse  3.     For  if  any  man  think  himself  to  be  somewhat,  when 
indeed  he  is  nothing,  he  deceiveth  himself 

Here  again  he  reprehendeth  the  authors  of  sects,  and  painteth 
them  out  in  their  right  colours,  to  wit,  that  they  be  hard-hearted, 
merciless,  and  without  compassion;  such  as  despise  the  weak  and 
will  not  vouchsafe  to  bear  their  burdens,  but  require  all  things 
straitly  and  precisely,  (like  wayward  husbands  and  severe  school- 
masters,) whom  nothing  can  please  but  what  they  themselves  do, 
who  also  will  be  always  thy  bitter  enemies,  unless  thou  commend 
whatsoever  they  say  or  do,  and  in  all  things  frame  thyself  accord- 
ing to  their  appetite.  Of  all  men,  therefore,  they  are  the  proudest, 
and  dare  take  upon  them  all  things.  And  this  is  that  Paul  saith 
here,  they  think  themselves  to  be  somewhat ;  that  is  to  say,  that 
they  have  the  Holy  Ghost,  that  they  understand  all  the  mysteries 
of  the  Scriptures,  that  they  cannot  err,  &c. 

Wherefore  Paul  addeth  very  well,  that  they  are  nothing;  but 
that  they  deceive  themselves  with  the  foolish  persuasions  of  their 
own  wisdom  and  holiness.  They  understand  nothing,  therefore, 
either  of  Christ,  or  of  the  law  of  Christ;  for  if  they  did,  they 
would  say.  Brother,  thou  art  infected  with  such  a  vice,  and  I  am 
infected  with  another:  God  hath  forgiven  me  ten  thousand  talents, 
and  1  will  forgive  thee  a  hundred  pence.  Matt,  xviii,  24.  28.  But 
when  they  will  require  all  things  so  exactly,  and  with  such  per- 
fection, and  will  in  nowise  bear  the  burdens  of  the  weak,  they 
offend  many  with  this  their  sharpness  and  severity,  who  begin  to 


608  COMMENTARY   ON   ST.    PAUL's  [chap.  VI. 

despise,  hate,  and  shun  them,  and  seek  not  comfort  or  counsel  at 
their  hands,  nor  regard  what  or  how  they  teach.  Wliereas,  con- 
trariwise, pastors  ought  so  to  behave  themselves  towards  those 
over  whom  they  have  taken  charge,  that  they  might  love  and 
reverence  them,  not  for  their  person,  but  for  their  oliice  and  Chris- 
tian virtues,  which  especially  ought  to  shine  in  them. 

Paul,  therefore,  in  this  place  hath  rightly  pointed  out  such 
severe  and  merciless  saints,  when  he  saith,  "They  think  them- 
selves to  be  somewhat,"  that  is  to  say,  being  puffed  up  with  their 
own  fooHsh  opinions  and  vain  dreams,  they  have  a  marvellous 
persuasion  of  their  own  knowledge  and  holiness,  and  yet  in  very 
deed  they  are  nothing,  and  do  but  deceive  themselves.  For  it  is 
a  manifest  beguiling,  when  a  man  persuadeth  himself  that  he  is 
somewhat  when  indeed  he  is  nothing.  Such  men  are  well 
described  in  the  third  of  the  Apocalypse  in  these  words,  "  Thou 
sayest,  I  am  rich  and  increased  with  goods,  and  have  need  of 
nothing;  and  knowest  not  that  thou  art  wretched, and  miserable, 
and  poor,  and  blind,  and  naked." 

Verse  4.     But  let  every  man  try  his  oiun  worJe,  and  then  he 
shall  have  rejoicing  in  himself  only,  and  not  in  another. 

He  goeth  forward  in  painting  out  those  proud  and  vainglorious 
fellows;  for  the  desire  of  vainglory  is  an  odious  and  cursed  vice; 
it  is  the  occasion  of  all  evils,  and  troubleth  both  commonweals 
and  consciences;  and,  specially,  in  spiritual  matters  it  is  such  an 
evil  as  is  incurable.  And  albeit  that  this  place  may  be  under- 
stood of  tlie  works  of  this  life,  or  civil  conversation,  yet  princi- 
pally the  apostle  speaketh  of  the  work  of  the  ministry,  and  inveigh- 
eth  against  those  vainglorious  heads,  which  with  their  fantastical 
opinions  do  trouble  well-instructed  consciences. 

And  this  is  the  property  of  those  which  are  infected  with  this 
poison  of  vainglory,  that  they  have  no  regard  whether  theii 
works,  that  is  to  say,  their  ministry,  be  pure,  simple,  and  faithful, 
or  not ;  but  this  they  only  seek  that  they  may  have  the  praise  of 
the  people.  So  the  false  apostles,  when  they  saw  that  Paul  preach- 
ed the  gospel  purely  to  the  Galatians,  and  that  they  could  not 
bring  any  better  doctrine,  they  began  to  find  fault  at  those  things 
which  he  had  godly  and  faithfully  taught,  and  to  prefer  their  own 
doctrine  before  the  doctrine  of  Paul,  and  by  this  subtlety  they 
won  the  favour  of  the  Galatians,  and  brought  Paul  into  hatred 
among  them.  Therefore  the  proud  and  vainglorious  do  join  these 
three  vices  together.  First,  they  are  greedy  of  glory;  secondly, 
they  are  marvellous  witty  and  wily  in  finding  fault  with  other 
men's  doings  and  sayings,  thereby  to  purchase  the  love,  the  well- 
liking,  and  praise  of  the  people ;  and,  thirdly,  when  they  have 
once  gotten  a  name,  (though  it  be  by  other  men's  travail,)  they 
become  so  stout  and  full  of  stomach  that  they  dare  venture  upon 


VBR.  4,]  EPISTLE   TO  THE   GALATIANS.  609 

all  things.  Therefore  they  are  •pernicious  and  pestilent  fellows, 
whom  I  hate  even  with  my  very  heart ;  for  they  seek  their  own, 
and  not  that  which  is  of  Jesus  Christ,  &c.   Phil,  ii,  21. 

Against  such  Paul  speaketh  here;  as  if  he  should  say:  Such 
vainglorious  spirits  do  their  work,  that  is  to  say,  they  teach  the 
gospel,  to  this  end,  that  they  may  win  praise  and  estimation  among 
men  ;  that  is,  that  they  may  be  counted  excellent  doctors,  with 
whom  Paul  and  others  might  not  be  compared.  And  when  they 
have  gotten  this  estimation,  then  begin  they  to  reprehend  the  say- 
ings and  doings  of  other  men,  and  highly  commend  their  own ;  and 
by  this  subtlety  they  bewitch  the  minds  of  the  people,  who, because 
they  have  itching  ears,  are  not  only  delighted  with  new  opinions, 
but  also  rejoice  to  see  those  teachers  which  they  had  afore  to  be 
abased  and  defaced  by  these  new  upstarts  and  glorious  heads,  and 
all  because  they  are  come  to  a  fulness  and  loathing  of  the  word. 

Thus  it  ought  not  to  be,  saith  he,  but  let  every  man  be  faithful 
in  his  office.  Let  him  not  seek  his  own  glory,  nor  depend  upon 
the  praise  and  commendation  of  the  people,  but  let  his  only  care 
be  to  do  his  work  truly,  that  is,. let  him  teach  the  gospel  purely; 
and  if  his  work  be  sincere  and  sound,  let  him  assure  himself  that 
he  shall  lack  no  praise  either  before  God  or  among  the  godly. 
In  the  mean  space,  if  he  be  not  commended  of  the  unthankful 
world,  let  this  nothing  move  him ;  for  he  knoweth  that  the  end 
of  his  ministry  is,  not  that  he,  but  that  Christ  should  be  glorified 
thereby.  Wherefore,  being  furnished  with  the  armour  of  right- 
eousness on  the  right  hand  and  on  the  left,  let  him  say,  I  began 
not  to  teach  the  gospel  to  the  end  that  the  world  should  magnify 
me,  and  therefore  I  will  not  shrink  from  that  which  I  have  begun, 
if  the  world  hate,  slander,  or  persecute  me.  He  that  is  such  a 
one,  teacheth  the  word  and  attendeth  upon  his  office  faithfully, 
without  any  worldly  respect,  that  is,  without  regard  of  glory  or 
gain,  without  the  strength,  wisdom,  or  authority  of  any  man.  He 
leaneth  not  to  the  praise  of  other  men,  for  he  hath  it  in  himself. 

Wherefore,  he  that  truly  and  faithfully  executeth  his  office 
careth  not  what  the  world  speak  of  him :  He  careth  not  whether 
the  world  praise  or  dispraise  him,  but  he  hath  praise  in  himself, 
which  is  the  testimony  of  his  conscience,  and  praise  or  glory  in 
God.  He  may  therefore  say  with  Paul,  This  is  our  rejoicing, 
this  is  our  praise  and  glory,  even  the  testimony  of  our  conscience, 
that  in  simplicity  and  sincerity  before  God,  and  not  in  fleshly 
wisdom,  but  in  the  grace  of  God,  we  have  had  our  conversation 
in  the  world.  This  glory  is  uncorrupt  and  steadfast ;  for  it  de- 
pendeth  not  on  other  men's  judgments,  but  of  our  own  conscience, 
which  beareth  us  witness  that  we  have  taught  the  word  purely, 
ministered  the  sacraments  rightly,  and  have  done  all  things  well, 
and  therefore  it  cannot  be  defaced  or  taken  from  us. 

The  other  glory,  which  these  proud  spirits  do  seek,  is  uncertain 
77 


610  COMMENTARY  ON   ST.   PAUL's  [chap.  VI. 

and  most  perilous,  for  that  they'have  it  not  in  themselves,  but  it 
consistetli  in  the  mouth  and  opinion  of  the  people;  therefore  can 
they  not  have  the  testimony  of  their  own  conscience,  that  they 
have  done  all  things  with  simplicity  and  sincerity,  for  the  ad- 
vancing of  the  glory  of  God  only,  and  the  salvation  of  souls. 
For  this  is  it  which  they  seek,  that  they  may  be  counted  famous 
through  the  work  and  labour  of  their  preaching,  and  be  praised 
of  men.  They  have  therefore  a  glory,  a  trust,  and  a  testimony, 
hut  before  men,  not  in  themselves,  nor  before  God.  The  godly 
do  not  desire  glory  after  this  manner.  If  Paul  had  had  his  praise 
before  men,  and  not  in  himself,  he  should  have  been  compelled 
to  despair  when  he  saw  many  cities,  countries,  and  all  Asia  fall 
from  him ;  when  he  saw  so  many  offences  and  slanders,  and  so 
many  heresies  to  follow  his  preaching.  Christ,  when  he  was 
alone,  that  is,  when  he  was  not  only  sought  for  by  the  Jews  to 
be  put  to  death,  but  also  was  forsaken  of  his  disciples,  was  not 
yet  alone,  but  the  Father  was  with  him,  for  he  had  glory  and 
rejoicing  in  himself.  John  xvi.  32. 

So  at  this  day,  if  our  trust,  our  glory  and  rejoicing  did  depend 
upon  the  judgment  and  favour  of  men,  we  should  die  with  very 
anguish  and  sorrow  of  heart.  For  so  far  off  is  it  that  the  Papists, 
sectaries,  and  the  whole  world  do  judge  us  worthy  of  any  rever- 
ence or  praise,  that  they  hate  and  persecute  us  most  bitterly; 
yea,  they  would  gladly  overthrow  our  ministry,  and  root  out  our 
doctrine  forever.  We  have  therefore  nothing  before  men  but 
reproach  ;  but  we  rejoice  and  we  glory  in  the  Lord,  and  there- 
fore we  attend  upon  our  office  cheerfully  and  faithfully,  which 
we  know  is  acceptable  to  him.  Thus  doing,  we  care  not  whether 
our  work  do  please  or  displease  the  devil,  whether  the  world 
love  us,  or  hate  us.  For  we,  knowing  our  work  to  be  well  done, 
and  having  a  good  conscience  before  God,  go  forward  by  honour 
and  dishonour,  by  evil  report  and  good  report,  &c.  2  Cor.  vi.  8. 
This,  saith  Paul,  is  to  have  rejoicing  or  glory  in  thyself. 

And  this  admonition  is  very  necessary  against  that  execrable 
vice  of  vainglory.  The  gospel  is  a  doctrine,  which  both  of  itself, 
and  also  by  the  malice  of  the  devil,  bvingeth  with  it  the  cross 
and  persecution.  Therefore,  Paul  is  wont  to  call  it  the  word  of 
the  cross  and  of  offence.  It  hath  not  always  steadfast  and  con- 
stant disciples.  Many  there  be  that  to-day  make  profession 
thereof  and  embrace  it,  which  to-morrow,  being  offended  with  the 
cross,  will  fall  from  it,  and  deny  it.  They,  therefore,  that  teach 
the  gospel  to  the  end  that  they  may  obtain  the  favour  and  praise 
of  men,  must  needs  perish,  and  their  glory  be  turned  to  shame, 
when  the  people  cease  to  reverence  and  magnify  them.  Where- 
fore, let  all  pastors  and  ministers  of  the  word  learn  to  have  glory 
and  rejoicing  in  themselves,  and  not  in  the  mouth  of  other  men. 
If  there  be  any  that  praise  them,  as  the  godly  are  wont  to  do, 


VER.  4.]  EPISTLE  TO  THE   GALATIANS.  611 

("by  evil  report  and  good  report,"  saith  Paul,)  yet  let  them 
receive  this  glory  but  as  a  shadow  of  true  glory ;  and  let  them 
think  the  substance  of  glory  to  be  indeed  the  testimony  of  their 
own  conscience.  He  that  doth  so,  proveth  his  own  work,  that  is, 
he  regardeth  not  his  own  glory,  but  his  only  care  is  to  do  his 
office  faithfully;  that  is  to  say,  to  teach  the  gospel  purely,  and  to 
show  the  true  use  of  the  sacraments.  When  he  thus  proveth  his 
own  work,  he  hath  glory  and  rejoicing  in  himself,  which  no  man 
can  take  from  him ;  for  he  hath  it  surely  planted  and  grounded 
in  his  own  h*eart,  and  not  in  other  men's  mouths,  whom  Satan 
can  very  easily  turn  away,  and  can  make  that  mouth  now  full 
of  cursing,  which  a  little  before  was  full  of  blessing. 

Therefore,  saith  Paul,  if  ye  be  desirous  of  vainglory,  seek  it 
where  it  should  be  sought,  not  in  the  mouth  of  other  men,  but  in 
your  own  heart ;  which  ye  then  do,  when  ye  execute  your  office 
truly  and  faithfully.  So  shall  it  come  to  pass,  that  besides  the 
glory  which  ye  have  in  yourselves,  ye  shall  have  praise  and  com- 
mendation also  before  men.  But  if  ye  glory  in  other  men,  and 
not  in  yourselves,  that  shame  and  confusion  which  ye  have  in 
yourselves,  shall  not  be  without  reproach  and  confusion  also 
before  men.  This  have  \(re  seen  in  certain  fantastical. spirits  in 
these  our  days,  which  proved  not  their  work;  that  is,  they  did  not 
seek  only  to  preach  the  gospel  purely  and  simply,  but  misused 
it,  to  gain  praise  among  men,  contrary  to  the  second  command- 
ment. Therefore,  after  their  inward  confusion,  there  followed 
also  an  outward  confusion  and  shame  among  men,  according  to 
that  saying,  "  The  Lord  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain."  Exod.  xx.  7.  And  again,  "  They  which 
despise  me,  shall  be  despised."    1  Sam.  ii.  30. 

Contrariwise,  if  we  seek  first  the  glory  of  God,  by  the  ministry 
of  the  word,  then  surely  our  glory  will  follow,  according  to  that 
saying,  "  Him  that  honoureth  me,  I  will  glorify."  To  conclude, 
let  every  man  prove  his  work ;  that  is,  let  him  do  his  endeavour 
that  his  ministry  may  be  faithful ;  for  this  above  all  things  is  re- 
quired in  the  ministers  of  the  word.  1  Cor.  iv.  As  if  he  should 
say,  let  every  man  endeavour  purely  and  faithfully  to  teach  the 
word,  and  let  him  have  an  eye  to  nothing  else  but  the  glory  of 
God,  and  the  salvation  of  souls ;  then  shall  his  work  be  faithful 
and  sound;  then  shall  he  have  glory  and  rejoicing  in  his  own  con- 
science, so  that  he  may  boldly  say,  this  my  doctrine  and  ministry 
pleaseth  God.     And  this  is,  indeed,  an  excellent  glory. 

This  sentence  may  also  be  well  applied  to  those  works  which 
are  done  of  the  faithful  in  every  state  of  life.  As  if  a  magistrate, 
a  householder,  a  servant,  a  schoolmaster,  a  scholar,  abide  in  his 
vocation,  and  do  his  duty  therein  faithfully,  not  troubling  himself 
with  those  works  which  pertain  not  to  his  vocation,  he  may  glory 
and  rejoice  in  himself;  for  he  may  say,  I  have  done  the  works 


612  COMMENTARY   ON  ST.  PAUL's  [chAP.  V^ 

of  my  vocation  appointed  unto  me  by  God,  with  such  faithful- 
ness and  diligence  as  I  was  able.  Therefore  I  know  that  this 
work,  being  done  in  faith  and  obedience  to  God,  pleaseth  God. 
If  others  speak  evil  of  it,  I  pass  little  thereof  For  there  be  always 
some  which  despise  and  slander  the  doctrine  and  life  of  the  godly; 
but  God  hath  threatened  to  destroy  all  lying  lips  and  slanderous 
tongues.  Therefore,  whilst  such  men  do  greedily  seek  after  vain- 
glory, and  with  lies  and  slanders  go  about  to  deface  the  godly,  it 
happenetli  to  them  as  Paul  saith,  "  Whose  glory  is  their  shame." 
Phil.  iii.  19.  And  in  another  place,  "  Their  foolishness  shall  be 
known  to  all  men.  2  Tim.  iii.  9.  By  whom?  Even  by  God 
the  righteous  judge,  who  as  he  will  utter  their  false  accusations 
and  slanders,  so  will  he  reveal  the  righteousness  of  the  godly 
like  the  noonday,  as  it  is  said.  Psalm  xxxvii. 

This  clause,  "  in  himself,"  (to  touch  this  also  by  the  way,) 
must  so  be  understood  that  God  be  not  excluded :  That  is,  that 
every  man  may  know,  in  what  godly  state  of  life  soever  he  be, 
that  his  work  is  a  divine  work  ;  for  it  is  a  work  of  his  vocation, 
having  the  commandment  of  God. 

Verse  5.     For  every  man  shall  bear  his  oion  burden. 

This  is,  as  it  were,  the  reason  or  confirmation  of  the  former 
sentence,  lest  any  man  should  lean  to  other  men's  judgment  in 
praising  and  commending  of  him.  As  if  he  said  :  It  is  extreme 
madness  for  thee  to  seek  glory  in  another,  and  not  in  thyself;  for 
in  the  agony  of  death,  and  in  the  last  judgment,  it  shall  nothing 
profit  thee  that  other  men  have  praised  thee  ;  for  other  men  shall 
not  bear  thy  burden;  but  thou  shalt  stand  before  the  judgment- 
seat  of  Christ,  and  shalt  bear  thy  burden  alone.  There  thy 
praisers  shall  nothing  help  thee.  For  when  we  die,  these  praises 
shall  cease.  And  in  that  day,  when  the  Lord  shall  judge  the  se- 
crets of  all  hearts,  the  witness  of  thine  own  conscience  shall  stand 
either  with  thee  or  against  thee,  Rom.  ii.  15.  Against  thee,  if 
thou  glory  in  other  men ;  with  thee,  if  thou  have  it  in  thyself, 
that  is  to  say,  if  thy  conscience  bear  thee  witness  that  thou  hast 
done  thy  duty  in  the  ministry  of  the  word,  or  otherwise  according 
to  thy  calling,  sincerely  and  faithfully,  having  respect  to  the  glory 
of  God  only,  and  the  salvation  of  souls.  And  these  words,  "  Every 
man  shall  bear  his  own  judgment,"  are  very  vehement,  and  ought 
so  to  terrify  us,  that  we  should  not  be  desirous  of  vainglory. 

And  this  moreover  is  to  be  noted,  that  we  are  not  here  in  the 
matter  of  justification,  where  nothing  availeth  but  mere  grace 
and  forgiveness  of  sins,  which  is  received  by  faith  alone  ;  where 
all  our  works  also,  yea,  even  our  best  works,  and  such  as  are 
done  according  to  God's  calling,  have  need  of  forgiveness  of  sins ; 
but  this  is  another  case.  He  treateth  not  here  of  the  remission 
of  sins,  but  compareth  true  works  and  hypocritical  works  together. 


VER.  C]  EPISTl^E   TO  THE   GALATIANS.  <J'^^ 

These  things,  therefore,  ought  thus  to  be  taken,  that  although  the 
work  or  ministry  of  a  godly  pastor  is  not  so  perfect  but  that  he 
have  need  of  forgiveness  of  sins,  yet  in  itself  it  is  good  and  per- 
fect, in  comparison  of  the  ministry  of  the  vainglorious  man. 

So  our  ministry  is  good  and  sound,  because  we  seek  thereby 
the  glory  of  God,  and  the  salvation  of  souls.  But  the  ministry 
of  the  fantastical  heads  is  not  so,  for  they  seek  their  own  praise. 
Albeit,  therefore,  that  no  works  can  quiet  the  conscience  before 
God ;  yet  is  it  necessary  that  we  should  persuade  ourselves  that 
we  have  done  our  work  uprightly,  truly,  and  according  to  God's 
calling ;  that  is,  that  we  have  not  corrupted  the  word  of  God, 
but  have  taught  it  purely  and  faithfully.  This  testimony  of  con- 
science we  have  need  of,  that  wehavedoneour  duty  uprightly  in 
our  function  and  calling,  and  led  our  life  accordingly.  So  far  ought 
we  then  to  glory,  as  touching  our  works,  as  we  know  them  to  be 
commanded  of  God,  and  that  they  please  him  ;  for  every  one  in 
the  last  judgment  shall  bear  his  own  burden,  and  therefore  other 
men's  praises  shall  there  nothing  help  or  profit  him. 

Hitherto  he  hath  spoken  against  that  most  pestilent  vice,  vain- 
glory ;  for  the  suppressing  whereof,  no  man  is  so  strong,  but  that 
he  hath  need  of  continual  prayer.  For  what  man,  almost  even 
among  the  godly,  is  not  delighted  with  his  own  praises?  Only  the 
Holy  Ghost  can  preserve  us,  that  we  be  not  infected  with  this  vice. 

Verse  6.     Let  him,  thai  is  taught  in  the  loord,  make  him,  that 
teacheih  him  partaker  of  all  his  goods. 

Here  he  preacheth  to  the  disciples  or  hearers  of  the  word, 
commanding  them  to  bestow  all  good  things  upon  those  which 
have  taught  and  instructed  them  in  the  word.  I  have  sometimes 
marvelled  why  the  apostles  commanded  the  churches  so  dili- 
gently to  nourish  their  teachers.  For  in  popery,  I  saw  that  all 
men  gave  abundantly  to  the  building  and  maintaining  of  goodly 
temples,  to  the  increasing  of  the  revenues  and  livings  of  those 
which  were  appointed  to  their  idolatrous  service.  Hereof  it  came 
that  the  estimation  and  riches  of  the  bishops  and  the  rest  of  the 
clergy  did  so  increase,  that  everywhere  they  had  in  possession 
the  best  and  most  fruitful  grounds.  Therefore,  thought  I  that 
Paul  had  commanded  this  in  vain,  seeing  that  all  manner  of  good 
things  were  not  only  abundantly  given  to  the  clergy,  but  also 
they  overflowed  in  wealth  and  riches.  Wherefore,  I  thought 
that  men  ought  rather  to  be  exhorted  to  withhold  their  hands 
from  giving,  than  encouraged  to  give  any  more ;  for  I  saw,  that, 
by  this  excessive  liberality  of  men,  the  covetousness  of  the  clergy 
did  increase.  But  now  I  know  the  cause  why  they  had  such 
abundance  of  good  things  heretofore,  and  now  the  pastors  and 
ministers  of  the  word  do  want. 

Before  time,  when  nothing  else  was  taught  but  errors  and 

3F 


W*  COMMENTARY  ON  ST.  PJLUL's  [chap.  VI 

wicked  doctrine,  they  had  such  plenty  of  all  things,  that  of  Peter's 
patrimony,  (which  denied  that  he  had  either  silver  or  gold,)  and 
of  spiritnal  goods,  (as  they  call  them,)  the  pope  was  become  an 
emperor,  the  cardinals  and  bishops  were  made  kings  and  princes 
of  the  world.  But  now,  since  the  gospel  hath  been  preached 
and  published,  the  professors  thereof  be  as  rich  as  sometime 
Christ  and  his  apostles  were.  We  find,  then,  by  experience,  how 
well  this  commandment  of  nourishing  and  maintaining  the 
pastors  and  ministers  of  God's  word  is  observed,  which  Paul 
here  and  in  other  places  so  diligently  repeateth  and  beateth  into 
the  heads  of  his  hearers.  There  is  now  no  city  which  is  known 
to  us,  that  nourisheth  and  maintaineth  her  pastors  and  preachers; 
but  they  are  all  entertained  with  those  goods  which  were  given, 
not  unto  Christ,  to  whom  no  man  giveth  any  thing,  (for  .when 
he  was  born  he  was  laid  in  a  manger  instead  of  a  bed,  because 
there  was  no  room  for  him  in  the  inn,  Luke  ii.  7 ;  afterwards, 
being  conversant  among  men,  he  had  not  whereon  to  lay  his 
head.  Matt.  viii.  20 ;  and  briefly,  being  spoiled  of  his  garments 
and  hanging  naked  upon  the  cross  between  two  thieves,  he  died 
most  miserably.  Matt,  xxvii.  38,)  but  to  the  pope,  for  the  mainte- 
nance of  his  abominations,  and  because  he,  oppressing  the  gospel, 
taught  the  doctrines  and  traditions  of  men,  and  set  up  idolatry. 

And  as  oft  as  I  read  the  exhortations  of  Paul,  whereby  he  per- 
suadeth  the  churches  that  they  should  either  nourish  their  pas- 
tors, or  give  somewhat  to  the  relief  of  the  poor  saints  in  Jewry, 
I  do  greatly  marvel  and  am  ashamed  that  so  great  an  apostle 
should  be  constrained  to  use  so  many  words,  for  the  obtaining 
of  this  benefit  of  the  congregations.  Writing  to  the  Corinthians, 
he  treateth  of  this  matter  in  two  whole  chapters  2  Cor.  viii.  and 
ix.  I  would  be  loath  to  defame  Wittenberg,  which,  indeed,  is 
nothing  to  Corinth,  as  he  defamed  the  Corinthians,  in  begging  so 
carefully  for  the  relief  and  succour  of  the  poor.  But  this  is  the 
lot  of  the  gospel  when  it  is  preached,  that  not  only  no  man  is 
willing  to  give  any  thing  for  the  finding  of  ministers  and  main- 
taining of  scholars,  but  men  begin  to  spoil,  to  rob,  and  to  steal, 
and  with  divers  crafty  means  one  to  beguile  another.  To  be 
brief,  men  seem  suddenly  to  grow  out  of  kind,  and  to  be  trans- 
formed into  cruel  beasts.  Contrariwise,  when  the  doctrine  of 
devils  was  preached,  then  men  were  prodigal,  and  offered  all 
things  willingly  to  those  that  deceived  them.  1  Tim.  iv.  2.  The 
prophets  do  reprove  the  same  sin  in  the  Jews,  which  were  loath  to 
give  any  thing  to  the  godly  priests  and  Levites,  but  gave  all  things 
plentifully  to  the  wicked. 

Now,  therefore,  we  begin  to  understand  how  necessary  this 
commandment  of  Paul  is,  as  touching  the  maintenance  of  the 
ministers  of  the  church ;  for  Satan  can  abide  nothing  less  than 
the  light  of  the  gospel.     Therefore,  when  he  seeth  that  it  begin 


VER.  6.]  EPISTtE   TO  THE   GALaTIANS.  615 

neth  to  shine,  then  doth  he  rage,  and  goeth  about  with  all  main 
and  might  to  quench  it.  And  this  he  attempteth  two  manner  of 
ways.  First,  by  lying  spirits  and  force  of  tyrants ;  and  then  by 
poverty  and  famine.  But,  because  he  could  not  hitherto  op- 
press the  gospel  in  this  country  (praised  be  God)  by  heretics  and 
tyrants,  therefore,  he  attempteth  to  bring  it  to  pass  the  other 
way,  that  is,  by  withdrawing  the  livings  of  the  ministers  of  the 
word,  to  the  end  that  they,  being  oppressed  with  poverty  and 
necessity,  should  forsake  the  ministry,  and  so  the  miserable 
people,  being  destitute  of  the  word  of  God,  should  become  in 
time  as  savage  as  wild  beasts.  And  Satan  helpeth  forward  this 
horrible  enormity  by  ungodly  magistrates  in  the  cities,  and  also 
by  noblemen  and  gentlemen  in  the  country,  who  take  away  the 
church  goods,  whereby  the  ministers  of  the  gospel  should  live, 
and  turn  them  to  wicked  uses ;  "  These  goods,"  saith  the  prophet 
Micah,  (chap.  i.  7,)  "  were  gathered  of  the  hire  of  a  harlot,  and 
therefore,  to  a  harlot's  hire  shall  they  return." 

•Moreover,  Satan  turneth  men  particularly  also  from  the  gospel, 
by  overmuch  fulness  ;  for  when  the  gospel  is  diligently  and  daily 
preached,  many  being  glutted  therewith,  begin  to  loathe  it,  and 
by  little  and  little  become  negligent  and  untoward  to  all  godly 
exercises.  Again,  there  is  no  man  that  will  now  bring  up  his 
children  in  good  learning,  and  much  less  in  the  study  of  the  Holy 
Scripture,  but  they  employ  them  wholly  to  gainful  arts  or  occu- 
pations. All  these  are  Satan's  practices,  to  no  other  end  but  that 
he  may  oppress  the  gospel  in  this  our  country  without  any 
devices  of  tyrants,  or  subtle  devices  of  heretics. 

It  is  not  without  cause,  therefore,  that  Paul  warneth  the 
hearers  of  the  gospel  to  make  their  pastors  and  teachers  par- 
takers with  them  in  all  good  things.  "  If  we  (saith  he  to  the 
Corinthians)  have  sown  to  you  spiritual  things,  is  it  a  great 
matter  if  we  reap  your  worldly  things?"  1  Cor.  ix.  11.  The 
hearers,  therefore,  ought  to  minister  carnal  things  to  them  of 
whom  they  have  received  spiritual  things.  But  both  husbandmen, 
citizens,  and  gentlemen  do  at  this  day  abuse  our  doctrine,  that 
under  the  colour  thereof  they  may  enrich  themselves.  Hereto- 
fore, when  the  pope  reigned,  there  was  no  man  which  paid  not 
somewhat  yearly  to  the  priests  for  masses,  dirges,  trentals,  and 
such  trash.  The  begging  friars  had  also  their  part.  The  mer- 
chandises of  Rome  likewise,  and  daily  offerings,  carried  away 
somewhat.  From  these,  and  from  an  infinite  number  of  such 
exactions,  our  countrymen  are  now  delivered  by  the  gospel;  but 
so  far  off  is  it  that  they  are  thankful  unto  God  for  this  liberty,  that 
of  prodigal  givers  they  are  now  become  stark  thieves  and  robbers, 
and  will  not  bestow  one  farthing  upon  the  gospel  or  the  ministers 
thereof,  nor  give  amy  thing  for  the  relief  and  succour  of  the  poor 
saints;  which  is  a  certain  token  that  they  have  lost  both  the  word 


616  COMMENTARY  ON  ST.   PAUL's  [chAP.  VI. 

and  faith,  and  that  they  have  no  spiritual  goodness  in  them.  For 
it  is  impossible  that  such  as  are  godly  indeed,  should  suffer  their 
pastors  to  live  in  necessity  and  penury.  But  forasmuch  as  they 
laugh  and  rejoice  when  their  pastors  suffer  any  adversity,  and 
witlihold  their  living,  or  give  it  not  with  such  faithfulness  as  they 
ought,  it  is  a  plain  token  that  they  are  worse  than  the  heathen. 

But  they  shall  feel,  ere  it  be  long,  what  calamities  will  follow 
this  unthankfulness;  for  they  shall  lose  both  temporal  and  spirit- 
ual things.  For  this  sin  must  needs  be  grievously  punished  ;  and 
certainly  I  think  that  the  churches  in  Galatia,  Corinth,  and  other 
places,  were  so  troubled  by  the  false  apostles  for  no  other  cause, 
but  for  that  they  little  regarded  their  true  pastors  and  preachers. 
For  it  is  good  reason  that  he  which  refuseth  to  give  a  penny  to 
God,  who  offereth  unto  him  all  good  things  and  life  everlasting, 
should  give  a  piece  of  gold  to  the  devil,  the  author  of  all  evils, 
and  death  everlasting.  Whoso  will  not  serve  God  in  a  little,  and 
that  to  his  own  inestimable  benefit,  let  him  serve  the  devil  in 
much,  to  his  extreme  and  utter  confusion.  Now,  therefore,  since 
the  light  of  the  gospel  beginneth  to  shine,  we  see  what  the  devil 
is,  and  what  the  world  is. 

In  that  he  saith,  "in  all  his  goods,"  it  is  not  so  to  be  taken  that 
all  men  are  bound  to  give  all  that  they  have  to  their  ministers, 
but  that  they  should  maintain  them  liberally,  and  give  them  that 
whereby  they  may  be  well  able  to  live. 

Verse  7.     Be  not  deceived,  for  God  is  not  mocked. 

The  apostle  prosecuteth  this  place  of  the  nourishing  and  main- 
taining of  ministers  so  earnestly,  that  to  his  former  reprehension 
and  exhortation  he  addeth  now  also  a  threatening, saying,  "God 
is  not  mocked."  And  here  he  toucheth  to  the  quick  the  per- 
verseness  of  our  countrymen,  which  proudly  despise  our  ministry. 
For  they  think  it  to  be  but  a  sport  and  a  game ;  and  therefore 
they  go  about  (especially  the  gentlemen)  to  make  their  pastors 
subject  unto  them,  like  servants  and  slaves.  And  if  we  had  not 
so  godly  a  prince,  and  one  that  so  loveth  the  truth,  they  had,  ere 
this  time,  driven  us  out  of  the  country.  When  the  pastors  ask 
their  duty,  or  complain  that  they  suffer  penury,  they  cry  out, 
■'The  priests  be  covetous;  they  would  have  plenty;  no  man  is 
able  to  satisfy  their  insatiable  covetousness:  if  they  were  true  gos- 
pellers, they  should  have  nothing  of  their  own,  but  as  poor  men, 
Dught  to  follow  poor  Christ,  and  to  suffer  all  adversities,"  &c. 

Paul  horribly  threateneth  here  such  tyrants,  and  such  mockers 
of  God,  who  so  carelessly  and  proudly  do  scorn  the  miserable 
preachers,  and  yet  will  seem  to  be  gospellers,  and  not  to  be 
mockers  of  God,  but  to  worship  him  very  devoutly.  "  Be  not 
deceived,"  saith  he, "  God  is  not  mocked ;"  tfcat  is  to  say,  he  doth 
Hot  suffer  himself  to  be  mocked  in  his  ministers.     For  he  saith, 


VER.  7.]  EPISTLE   TO  THE    GALATIANS.  617 

"He  that  despiseth  you,  despiseth  me."  Luke  x.  16.  Also  he 
saith  unto  Samuel,  "  They  have  not  cast  thee  away,  but  me." 
1  Sam.  viii.  7.  Therefore,  0  ye  mockers,  although  God  defer  his 
punishment  for  a  season,  yet,  when  he  seeth  time,  he  will  find  you 
out,  and  will  punish  this  contempt  of  his  word  and  bitter  hatred 
which  ye  bear  against  his  ministers.  Therefore  ye  deceive  not 
God,  but  yourselves,  and  ye  shall  not  laugh  at  God,  but  he  will 
laugh  at  you.  Ps.  ii.  But  our  proud  gentlemen,  citizens,  and 
common  people  are  nothing  at  all  moved  with  this  dreadful  threat- 
ening. Nevertheless  they  shall  feel,  when  death  approacheth, 
whether  they  have  mocked  themselves  or  us;  nay  rather  not  us, 
but  God  himself,  as  Paul  saith  here.  In  the  mean  time,  because 
they  proudly  despise  our  admonitions  with  an  intolerable  pride, 
we  speak  these  things  to  our  comfort,  to  the  end  we  may  know 
tliat  it  is  better  to  suffer  wrong,  tiian  to  do  wrong ;  for  patience 
is  ever  innocent  and  harmless.  Ps.  xxxiv.  10.  Moreover,  God 
will  not  suffer  his  ministers  to  starve  for  hunger,  but  even  when 
the  richvmen  suffer  scarcity  and  hunger,  he  will  feed  them,  and 
in  the  days  of  famine  they  shall  have  enough.    Ps.  xxxvii.  19. 

Verse  7.     For  whatsoever  a  man  soweth,  that  shall  he  reap. 

All  these  things  tend  to  this  purpose,  that  ministers  should  be 
nourished  and  maintained.  For  my  part,  I  do  not  gladly  interpret 
such  sentences ;  for  they  seem  to  commend  us,  and  so  they  do 
indeed.  Moreover,  if  a  man  stand  much  in  repeating  such  things 
to  his  hearers,  it  hath  some  show  of  covetousness.  Notwithstand- 
ing, men  must  be  admonished  hereof,  that  they  may  know  that 
they  ought  to  yield  unto  their  pastors  both  reverence  and  a  neces- 
sary living.  Our  Saviour  Christ  teacheth  the  same  thing  in  the 
tenth  of  Luke.  "Eating  and  drinking  such  things  as  they  have  ; 
for  the  labourer  is  worthy  of  his  reward."  And  Paul  saith,  in 
another  place,  "Do  ye  not  know  that  they  which  sacrifice  in  the 
temple  live  of  the  sacrifices ;  and  that  they  which  serve  at  the  altar 
are  partakers  of  the  altar?  Even  so  hath  the  Lord  ordained, 
that  they  which  preach  the  gospel  should  live  of  the  gospel." 
iCor.  ix.  13,  14. 

It  is  good  that  we  also  which  are  in  the  ministry  should  know 
these  things,  lest  for  our  labour  we  might  with  evil  conscience 
receive  the  stipend  which  is  given  unto  us  of  the  pope's  goods. 
And  although  such  goods  were  heaped  together  by  mere  fraud 
and  deceit ;  notwithstanding  God  spoiling  the  Egyptians,  (Exod. 
iii.  22,)  that  is  to  say,  the  Papists,  of  their  goods,  turneih  them 
here  amongst  us,  to  a  good  and  holy  use :  not  when  noblemen 
and  gentlemen  spoil  them  and  abuse  them,  but  when  they  which 
set  forth  God's  glory,  and  bring  up  youth  virtuously,  are  main- 
tained therewith.  Let  us  know,  then,  that  we  may  with  good 
conscience  (since  God  hath  ordained  and  commanded  that  they 
78  3  F  2 


61S  COMMENTARY  ON   ST.  Paul's  [chap.  VI. 

which  preach  the  gospel  should  live  of  the  gospel)  use  those 
things  which  are  given  us  of  the  church  goods  for  the  necessary 
sustentation  of  our  life,  to  the  end  we  may  attend  upon  our 
office  the  hetter.  Let  no  man  therefore  make  any  scruple  hereof, 
as  though  it  were  not  lawful  for  him  to  use  such  goods. 

Verse  8.  For  he  that  soweth  i)i  the  Jlesh,  shall  of  the  flesh 
reap  corrvption  ;  but  he  that  soweth  in  the  Spirit,  shall  of 
the  Spirit  reap  everlasting  life. 

He  addeth  a  similitude  and  an  allegory.  And  this  general 
sentence  of  sowing  he  applieth  to  the  particular  matter  of  nourish- 
ing and  maintaining  the  ministers  of  the  word,  saying,  "  He  that 
soweth  in  the  Spirit,"  that  is  to  say,  he  that  cherisheth  the  teachers 
of  God's  word,  doth  a  spiritual  work,  and  shall  reap  everlasting 
life.  Here  riseth  a  question,  whether  we  deserve  eternal  life  by 
good  works  ?  For  so  Paul  seemeth  to  avouch  in  this  place.  As 
touching  such  sentences  which  speak  of  works  and  the  reward 
of  them,  we  have  treated  very  largely  before  in  the  fifth  chapter. 
And  very  necessary  it  is,  after  the  example  of  Paul,  to  exhort 
the  faithful  to  do  good  works,  that  is  to  say,  to  exercise  their 
faith  by  good  Avorks;  for  if  they  follow  not  faith,  it  is  a  manifest 
token  that  their  faith  is  no  true  faith.  Therefore  the  apostle  saith, 
"  He  that  soweth  in  the  flesh,"  (some  understand  it  in  his  own 
flesh,)  that  is  to  say,  he  that  giveth  nothing  to  the  ministers  of 
God's  word,  but  only  feedeth  and  careth  for  himself,  (which  is 
the  counsel  of  the  flesh,)  that  man  shall  of  the  flesh  reap  cor- 
ruption, not  only  in  this  present  life,  but  also  in  the  life  to  come. 
For  the  goods  of  the  wicked  shall  waste  away,  and  they  them- 
selves also  at  length  shall  shamefully  perish.  The  apostle  would 
fain  stir  up  his  hearers  to  be  liberal  and  beneficial  towards  their 
pastors  and  preachers.  But  what  a  misery  is  it  that  the  per- 
verseness  and  ingratitude  of  men  should  be  so  great,  that  the 
churches  should  need  this  admonition. 

The  Encratites  abused  this  place,  for  the  confirmation  of  their 
wicked  opinion  against  marriage,  expounding  it  after  this  man- 
ner: "  He  that  soweth  in  the  flesh  shall  reap  corruption  ;"  that  is 
to  say,  he  that  marrieth  a  wife  shall  be  damned;  ergo,  a  wife  is 
a  damnable  thing,  and  marriage  is  evil,  forasmuch  as  there  is  in 
it  a  sowing  in  the  flesh.  These  beasts  were  so  destitute  of  all 
judgment,  that  they  perceived  not  whereabout  the  apostle  went. 
I  speak  this  to  the  end  ye  may  see  how  easily  the  devil,  by  his 
ministers  can  turn  away  the  hearts  of  the  simple  from  the  truth. 
Germany  shall  shortly  have  an  infinite  number  of  such  beasts, 
yea,  and  already  hath  very  many ;  for,  on  the  one  side,  it  perse- 
cuteth  and  killeth  the  godly  ministers ;  and  on  the  other  side  it 
neglecteth  and  despiseth  them,  and  suffereth  them  to  live  in  great 
penury.    Let  us  arm  ourselves  against  these  and  such-like  errors, 


VER.  9,  10.]  EPISTLE  TO   THE   GALATIANS.  319 

and  let  us  learn  to  know  the  true  meaning  of  the  Scriptures.  For 
Paul  speaketh  not  here  of  matrimony,  but  of  nourishing  the 
ministers  of  the  church,  which  every  man,  that  is  endued  but 
with  the  common  judgment  of  reason,  may  perceive.  And 
although  this  nourishment  is  but  a  corporeal  thing,  yet  notwith- 
standing he  calleth  it  a  sowing  in  the  Spirit.  Contrariwise,  when 
men  greedily  scrape  together  what  they  can,  and  seek  only  their 
own  gain,  he  calleth  it  a  sowing  in  the  flesh.  He  pronounceth 
those  which  sow  in  the  Spirit,  to  be  blessed  both  in  this  life  and 
the  life  to  come;  and  the  other,  which  sow  in  the  flesh,  to  be 
accnrsed  both  in  this  life  and  in  the  life  to  come. 

Verse  9.     And  let  us  not  be  weary  in  doing  good,  for  in  due 
time  we  shall  7)eap  ivithout  weariness. 

The  apostle,  intending  to  close  up  his  epistle,  passeth  from  the 
particular  to  the  general,  and  exhorteth  generally  to  all  good 
works.  As  if  he  should  say :  Let  us  be  liberal  and  bountiful, 
not  only  towards  the  ministers  of  the  word,  but  also  towards  all 
other  men,  and  that  without  weariness  ;  for  it  is  an  easy  matter 
for  a  man  to  do  good  once  or  twice,  but  to  continue,  and  not  to 
be  discouraged  through  the  ingratitude  and  perverseness  of  those 
to  whom  he  hath  done  good,  that  is  very  hard.  Therefore  he 
doth  not  only  exhort  us  to  do  good,  but  also  not  to  be  weary  in 
doing  good,  and  to  persuade  us  the  more  easily  thereunto,  he 
addeth,  "  For  in  due  time  we  shall  reap  without  weariness." 
As  if  he  said:  Wait  and  look  for  the  perpetual  harvest  that  is  to 
come,  and  then  shall  no  ingratitude  or  perverse  dealing  of  men 
be  able  to  pluck  you  away  from  well-doing;  for  in  the  harvest- 
time  ye  shall  receive  most  plentiful  increase  and  fruit  of  your 
seed.  Thus,  with  most  sweet  words,  he  exhorteth  the  faithful 
to  the  doing  of  good  works. 

Verse  10.  Therefore,  while  we  have  time,  let  us  do  good  unto 
all  men,  but  especially  to  those  that  be  of  the  household  of 
faith. 

This  is  the  knitting-up  of  his  exhortation  for  the  liberal  main- 
taining and  nourishing  of  the  ministers  of  the  word,  and  giving 
of  alms  to  all  such  as  have  need.  As  if  he  had  said.  Let  us  do 
good  while  it  is  day ;  for  when  night  cometh,  we  can  no  longer 
work.  John  ix.  4,  Indeed,  men  work  many  things  when  the 
light  of  truth  is  taken  away,  but  all  in  vain ;  for  they  walk  in 
darkness,  and  wot  not  whither  they  go,  and  therefore  all  their 
life,  works,  suff"erings,  and  death  are  in  vain.  John  xii.  35.  And 
by  these  words  he  toucheth  the  Galatians.  As  if  he  should  say, 
Except  ye  continue  in  the  sound  doctrine  which  ye  have  received 
of  me,  your  working  of  much  good,  your  suffering  of  many  trou- 
bles, and  such  other  things,  profit  you  nothing ;  as  he  said  before, 


620  COMMENTARY  ON   ST.  PAUL's  [chap.  vI. 

in  the  third  chapter,  "  Have  ye  suffered  so  many  things  in  vain  ?" 
And  by  a  new  kind  of  speech  he  termeth  those  the  household  of 
faith,  which  are  joined  with  us  in  the  fellowship  of  faith,  among 
whom  the  ministers  of  the  word  are  the  chiefest,  and  then  all  the 
rest  of  the  faithful. 

Verse  11.     Behold  what  a  letter  I  have  written  unto  you  with 
mine  own  hand. 

He  closeth  up  his  epistle  with  an  exhortation  to  the  faithful, 
and  with  a  sharp  rebuke  or  invective  against  the  false  apostles  : 
"  Behold,"  saith  he, "  what  a  letter  I  have  written  unto  you  with 
mine  own  hand  ?"  This  he  saith  to  move  them,  and  to  show  his 
motherly  affection  towards  them.  As  if  he  should  say  :  I  never 
wrote  so  long  an  epistle  with  mine  own  hand  to  any  other  church, 
as  I  have  done  unto  you.  For  as  for  his  other  epistles,  as  he 
spake,  others  wrote  them,  and  afterwards  he  snbscribed  his  salu- 
tation and  name  with  his  own  hand,  as  it  is  to  be  seen  in  the  end 
of  his  epistles.  And  in  these  words  (as  I  suppose)  he  hath  re- 
spect to  the  length  of  the  epistle.    Other  some  take  it  otherwise. 

Verse  12.  Jls  many  as  desire  to  please  in  the  flesh,  com,pel 
you  to  be  circumcised,  only  because  they  would  not  suffer 
the  persecution  of  the  crdss  of  Christ. 

Before  he  cursed  the  false  apostles.  Now,  as  it  were,  repeat- 
ing the  same  thing  again,  but  with  other  words,  he  accuseth  them 
very  sharply,  to  the  end  he  may  fear  and  turn  away  the  Galatians 
from  their  doctrine,  notwithstanding  the  great  authority  which 
they  seemed  to  have.  The  teachers  which  ye  have  (saith  he)  are 
such  as,  first,  regard  not  the  glory  of  Christ,  and  the  salvation  of 
your  souls,  but  only  seek  their  own  glory ;  secondly,  they  fiy  the 
cross  ;  thirdly,  they  understand  not  those  things  which  they  teach. 

These  false  teachers,  being  accused  of  the  apostle  for  three 
such  execrable  enormities,  were  worthy  to  be  avoided  of  all  men. 
But  yet  all  the  Galatians  obeyed  not  this  warning  of  Paul ;  and 
Paul  doth  the  false  apostles  no  wrong,  when  he  so  vehemently 
inveigheth  against  them;  but  he  justly  condemueth  them  by  his 
apostolic  authority.  In  like  manner,  when  we  call  the  pope 
Antichrist,  his  bishops  and  his  shavelings,  a  cursed  generation, 
we  slander  them  not :  but  by  God's  authority  we  judge  them  to 
be  accursed,  according  to  that  which  is  said  in  the  first  chapter, 
"  If  we,  or  an  angel  from  heaven,  preach  otherwise  than  we  have 
preached  unto  you,  accursed  be  he :"  for  they  hate,  persecute, 
and  overthrow  the  doctrine  of  Christ. 

Your  teachers  (saith  he)  are  vain  heads,  and,  not  regarding  the 
glory  of  Christ  and  your  salvation,  they  seek  only  their  own  glory. 
Again,  because  they  are  afraid  of  the  cross,  they  preach  circum- 
cision, and  the  righteousness  of  the  flesh,  lest  they  should  provoke 


VER.  13.]  EPISTLE   TO  THE   GALATIANS.  621 

the  Jews  to  hate  and  persecute  them.  Wherefore,  although  ye 
hear  them  never  so  gladly,  and  never  so  long,  yet  shall  ye  heat 
but  such  as  make  their  belly  their  god,  seek  their  own  glory,  and 
shun  the  cross.  And  here  is  to  be  noted  a  certain  vehemency  in 
the  word  compel.  For  circumcision  is  nothing  of  itself;  but  to 
be  compelled  to  circumcision,  and  when  a  man  hath  received  it, 
to  put  righteousness  and  holiness  therein :  and  if  it  be  not  re- 
ceived, to  make  it  a  sin;  that  is  an  injury  unto  Christ.  Of  this 
matter  I  have  spoken  largely  enough  heretofore. 

Verse  13.  For  they  themselves  that  are  circumcised,  do  not 
keep  the  law ;  but  they  would  have  you  circumcised,  that 
they  might  glory  in  your  flesh. 

Is  not  Paul  here  worthy  to  be  called  an  heretic  ?  For  he  saith, 
that  not  only  the  false  apostles,  but  all  the  nation  of  the  Jews 
which  were  circumcised,  keep  not  the  law,  but  rather  that  they 
which  were  circumcised,  in  fulfilling  the  law,  fulfil  it  not.  This 
is  against  Moses,  who  saith,  that  to  be  circumcised  is  to  keep  the 
law ;  and  not  to  be  circumcised  is  to  make  the  covenant  void. 
Gen.  xvii.  10, 14.  And  the  Jews  were  circumcised  for  none  other 
cause  but  to  keep  the  law,  which  commandeth  that  every  male 
child  should  be  circumcised  the  eighth  day.  Gen.  xvii.  12.  Hereof 
we  have  before  entreated  at  large,  and  therefore  we  need  not 
now  to  repeat  the  same  again.  Now,  these  things  serve  to  the 
condemning  of  the  false  apostles,  that  the  Galatians  may  be  feared 
from  hearing  of  them.  As  if  he  should  say.  Behold,  I  set  before 
your  eyes  what  manner  of  teachers  you  have.  First,  they  are 
vainglorious  men,  which  seek  nothing  but  their  own  profit,  (Phil, 
ii.  21,)  and  care  for  nothing  but  their  own  belly  ;  secondly,  they 
fly  the  cross;  and  finally,  they  teach  no  truth  or  certainty,  but  all 
their  sayings  and  doings  are  counterfeit  and  full  of  hypocrisy. 
Wherefore,  although  they  keep  the  law  outwardly,  yet,  in  keep- 
ing it,  they  keep  it  not;  for  without  the  Holy  Ghost  the  law  can- 
not be  kept.  But  the  Holy  Ghost  cannot  be  received  without 
Christ;  and  where  the  Holy  Ghost  dwelleth  not,  there  dwelleth 
an  unclean  spirit,  that  is  to  say,  despising  God,  and  seeking  his 
own  gain  and  glory.  Therefore,  all  that  he  doth,  as  touching  the 
law,  is  mere  hypocrisy  and  double  sin ;  for  an  unclean  heart  doth 
not  fulfil  the  law,  but  only  maketh  an  outward  show  thereof,  and 
so  is  it  more  confirmed  in  his  wickedness  and  hypocrisy. 

And  this  sentence  is  diligently  to  be  marked,  that  they  which 
are  circumcised  keep  not  the  law  ;  that  is  to  say,  that  they  which 
are  circumcised,  are  not  circumcised.  It  may  also  be  applied  unto 
other  works.  He  that  worketh,  prayeth,  or  suffereth  without 
Christ,  worketh,  prayeth,  and  suffereth  in  vain;  for  all  that  is  not 
of  faith  is  sin.  Rom.  xiv.  23.  It  profiteth  a  man,  therefore, 
nothing  at  all  to  be  outwardly  circumcised,  to  fast,  to  pray,  or  to 


622  COMMENTARY  ON   ST.  PAUL  S  ICUAP.  vl- 

do  any  other  work,  if  he  be  within  a  despiser  of  grace,  of  for- 
giveness of  sins,  of  faith,  of  Christ,  &c.,  and  be  putled  np  with 
the  opinion  and  presumption  of  his  own  righteousness,  which 
are  horrible  sins  against  the  first  table :  and  afterward  there  fol- 
low also  other  sins  against  the  second  table,  as  disobedience, 
whoredom,  furiousness,  wrath,  hatred,  and  such  other.  There- 
fore, he  saith  very  well,  that  they  which  be  circumcised  keep  not 
the  law,  but  only  pretend  that  they  keep  it.  But  this  counter- 
feiting, or  rather  hypocrisy,  is  double  wickedness  afore  God. 

What  mean  the  false  apostles,  when  they  would  liave  you  to 
be  circumcised  ?  Not  that  ye  might  become  righteous,  although 
they  so  bear  you  in  hand,  but  that  they  may  glory  in  your  flesh. 
Now,  who  would  not  detest  this  most  pestilent  vice  of  ambition 
and  desire  of  glory,  which  is  sought  with  so  great  peril  of  men's 
souls?  There  are  (saith  he)  deceitful,  shameless,  and  vain  spirits, 
which  serve  their  own  belly  and  hate  the  cross.  Again,  (which 
is  worst  of  all,)  they  compel  you  to  be  circumcised  according  to 
the  law,  that  they  may  thereby  abuse  your  flesh  to  their  own 
glory,  and  in  the  mean  season  they  bring  your  souls  into  danger 
of  everlasting  destruction.  For  what  gain  ye  else  before  God, 
but  damnation?  And  what  else  before  men,  but  that  the  false 
apostles  may  glory  that  they  are  your  teachers,  and  ye  their  dis- 
ciples? And  yet  they  teach  you  that  which  they  themselves  do 
not.     Thus  doth  he  sharply  reprove  the  false  apostles. 

These  words,  "  That  they  may  glory  in  your  flesh,"  are  very 
eflfectual.  As  if  he  should  say  :  They  have  not  the  word  of  the 
Spirit;  therefore,  it  is  impossible  for  you  to  receive  the  Spirit  by 
their  preaching.  They  do  but  only  exercise  your  flesh,  making 
you  fleshly  justiciaries,  or  justifiers  of  yourselves.  Outwardly 
they  observe  days,  times,  sacrifices,  and  such  other  things,  accord- 
ing to  the  law,  which  are  altogether  carnal,  whereby  ye  reap 
nothing  else  but  unprofitable  labour  and  damnation.  And  on 
the  other  side,  this  they  gain  thereby,  that  they  boast  that  they 
are  your  teachers,  and  have  called  you  back  from  the  doctrine  of 
Paul  the  heretic,  unto  their  mother  the  synagogue.  So  at  this  day 
the  Papists  brag,  that  they  call  back  those  to  the  bosom  of  their 
mother  the  holy  church,  whom  they  deceive  and  seduce.  Contrari- 
wise, we  glory  not  in  your  flesh,  but  glory  as  touching  your  spirit, 
because  ye  have  received  the  Spirit  by  our  preaching.  Gal.  iii.  2. 

Verse  14.     But  God  forbid  that  I  should  glory,  but  in  the 
cross  of  our  Lord  Jesus  Christ. 

The  apostle  closeth  up  the  matter  with  an  indignation,  and 
with  great  vehemency  of  spirit  he  casteth  out  these  words,  "  But 
God  forbid,"  &c.  As  if  he  should  say :  This  carnal  glory  and 
ambition  of  the  false  apostles  is  so  dangerous  a  poison,  that  I 
wish  it  was  buried  in  hell,  for  it  is  the  cause  of  the  destruction 


VER.  14.]  EPISTLE   TO   THE   GALATIANS.  623 

of  many.  But  let  therrt  glory  in  the  flesh  that  list,  and  let  them 
perish  with  their  cursed  glory;  as  for  me,  I  desire  no  other  glory, 
but  that  whereby  I  glory  and  rejoice  in  the  cross  of  Christ.  After 
the  same  manner  speaketh  he  also,  "We  glory  in  our  afflictions." 
Rom.  V.  Also,  in  2  Cor.  xii. :  "  I  will  glory  in  mine  afflictions." 
Here  Paul  showeth  what  is  the  glory  and  rejoicing  of  the  Chris- 
tians, namely,  to  glory  and  to  be  proud  in  tribulation,  reproaches, 
infirmities,  &c. 

The  world  judgeth  of  the  Christians,  not  only  that  they  are 
wretched  and  miserable  men,  but  also  most  cruelly,  and  yet  as 
it  thinketh,  with  a  true  zeal  hateth,  persecuteth,  condemneth  and 
killeth  them,  as  most  pernicious  plagues  of  the  spiritual  and 
worldly  kingdom,  that  is  to  say,  like  heretics  and  rebels.  But 
because  they  do  not  suffer  these  things  for  murder,  theft,  and 
such  other  wickedness,  but  for  the  love  of  Christ,  whose  benefit 
and  glory  they  set  forth,  therefore,  they  glory  in  tribulation  and 
in  the  cross  of  Christ,  and  are  glad  with  the  apostles  that  they  are 
counted  worthy  to  suffer  rebuke,  for  the  name  of  Christ.  Acts  v. 
41.  So  must  we  glory  at  this  day,  when  the  pope  and  the  whole 
world  most  cruelly  persecute  us,  condemn  us,  and  kill  us;  be- 
cause we  suffer  these  things,  not  for  our  evil  deeds,  as  thieves, 
murderers,  &c.,  but  for  Christ's  sake,  our  Lord  and  Saviour, 
whose  gospel  we  truly  preach. 

Now,  our  glory  is  increased  and  confirmed  principally  by  these 
two  things :  First,  because  we  are  certain  that  our  doctrine  is 
sound  and  perfect ;  secondly,  because  our  cross  and  suffering  is 
the  suffering  of  Christ. .  Therefore,  when  the  world  persecuteth 
and  killeth  us,  we  have  no  cause  to  complain  or  lament,  but  we 
ought  rather  to  rejoice  and  be  glad.  Indeed,  the  world  judgeth 
us  to  be  unhappy  and  accursed :  But  on  the  other  side,  Christ, 
who  is  greater  than  the  world,  and  for  whom  we  suffer,  pro- 
nounceth  us  to  be  blessed,  and  willeth  us  to  rejoice.  "Blessed  are 
ye,  (sailh  he,)  when  men  revile  you,  and  persecute  you,  and  falsely 
say  all  manner  of  evil  against  you  for  my  sake.  Rejoice,  and  be 
glad."  Matt.  v.  11,  12.  Our  glory,  then,  is  another  manner  of 
glory  than  the  glory  of  the  world  is,  which  rejoiceth  not  in  tribu- 
lation, reproach,  persecution, and  death,  &c., but  glorieth  altogether 
in  power,  in  riches,  peace,  honour,  wisdom,  and  his  own  right- 
eousness.    But  mourning  and  confusion  is  the  end  of  this  glory. 

Moreover,  the  cross  of  Christ  doth  not  signify  that  piece  of  wood 
which  Christ  did  bear  upon  his  shoulders,  and  to  the  which 
he  was  afterwards  nailed;  but  generally  it  signifieth  all  the  afflic- 
tions of  the  faithful,  whose  sufferings  are  Christ's  sufferings.  2  Cor. 
i.  "The  sufferings  of  Christ  abound  in  us."  Again,  "Now  re- 
joice I  in  my  sufferings  for  you,  and  fulfil  the  rest  of  the  afflictions 
of  Christ  in  my  flesh,  for  his  body's  sake,  which  is  the  church," 
&c.  Col.  i.  24     The  cross  of  Christ,  therefore,  generally  signifieth 


§S4  COMMENTARY   ON    ST.  PAUL's  [chap.  VI. 

all  the  afflictions  of  the  church  which  it  suffereth  for  Christ;  which 
he  himself  witnesseth  when  he  saith,  "  Saul,  Saul,  why  perse- 
cutest  thou  me  ?"  Acts  ix.  4.  Saul  did  no  violence  to  Christ,  but 
to  his  church.  But  he  that  touchelh  it,  toucheth  the  apple  of  his 
eye.  Zech.  ii.  8.  There  is  a  more  lively  feeling  in  the  head  than 
in  the  other  members  of  the  body.  And  this  we  know  by  expe- 
rience ;  for  the  little  toe  or  the  least  part  of  a  man's  body  being 
hurt,  the  head  forthwith  showeth  itself,  by  the  countenance,  to  feel 
the  grief  thereof  So  Christ  our  head  maketh  all  our  afflictions 
his  own,  and  suffereth  also  when  we  suffer,  which  are  his  body. 

It  is  profitable  for  us  to  know  these  things,  lest  we  should  be 
swallowed  up  with  sorrow,  or  fall  to  despair,  when  we  see  that 
our  adversaries  do  cruelly  persecute,  excommunicate,  and  kill  us. 
But  let  us  think  with  ourselves,  after  the  example  of  Paul,  that 
we  must  glory  in  the  cross  which  we  bear,  not  for  our  own  sins, 
but  for  Christ's  sake.  If  we  consider  only  in  ourselves  the  suf- 
ferings which  we  endure,  they  are  not  only  grievous  but  intole- 
rable ;  but  when  we  may  say,  "  Thy  sufferings,  0  Christ,  abound 
in  us,"  (2  Cor.  i.  5  ;)  or,  as  it  is  said  in  the  44th  Psalm,  "  For  thy 
sake  we  are  killed  all  the  day,"  then  these  sufllerings  are  not  only 
easy,  but  also  sweet,  according  to  that  saying,  "  My  burden  is 
easy,  and  my  yoke  is  sweet."   Matt.  xi.  30. 

Now,  it  is  well  known  that  we,  at  this  day,  do  suflTer  the  hatred 
and  persecution  of  our  adversaries  for  none  other  cause,  but  for 
that  we  preach  Christ  faithfully  and  purely.  If  we  would  deny 
him,  and  approve  their  pernicious  errors  and  wicked  religion, 
they  would  not  only  cease  to  hate  and  persecute  us,  but  would 
also  oflfer  us  honour,  riches,  and  many  goodly  things.  Because, 
therefore,  we  suffer  these  things  for  Christ's  sake,  we  may  truly 
rejoice  and  glory  with  Paul  in  the  cross  of  our  Lord  Jesus  Christ, 
that  is  to  say,  not  in  riches,  in  power,  in  the  favour  of  men,  &c., 
but  in  afflictions,  weakness,  sorrow,  fightings  in  the  body,  ter- 
rors in  the  spirit,  persecutions,  and  all  other  evils.  2  Cor.  vii.  5. 
Wherefore,  we  trust  it  will  shortly  came  to  pass,  that  Christ  will 
say  the  same  to  us  that  David  said  to  Abiathar  the  priest,  "  I  am 
the  cause  of  all  your  deaths."  1  Sam.  xxii.  22.  Again,  "  He  that 
toucheth  you,  toucheth  the  apple  of  mine  eye."  Zech.  ii,  S.  As 
if  he  had  said.  He  that  hurteth  you,  hurteth  me ;  for  if  ye  did 
not  preach  my  word  and  confess  me,  ye  should  not  suffer  these 
things.  So  saith  he  also  in  John,  "  If  ye  were  of  the  world,  the 
world  would  love  his  own :  but  because  I  have  chosen  you  out 
of  the  world,  therefore  the  world  hateth  you."  John  xv.  19.  But 
these  things  are  treated  of  afore. 

Verse  14.     By  whom  the.  world  is  crucified  to  me,  and  I  unto 

the  world. 

This  is  Paul's  manner  of  speaking :  "  the  world  is  crucified  to 


VER.  14.]  EPISTLE  TO  THE   GALATIANS.  625 

me,"  that  is,  I  judge  the  world  to  be  damned.  "  And  I  am  cru- 
cified to  the  world,"  that  is,  the  world  again  judgeth  me  to  be 
damned.  Thus  we  crucify  and  condemn  one  another.  I  abhoi 
all  the  doctrine,  righteousness,  and  works  of  the  world,  as  the 
poison  of  the  devil.  The  world  again  detesteth  my  doctrine  and 
deeds,  and  judgeth  me  to  be  a  seditious,  a  pernicious,  a  pestilent 
fellow,  and  a  heretic.  So  at  this  day  the  world  is  crucified  to  us, 
and  we  unto  the  world.  We  curse  and  condemn  all  man's  tra- 
ditions concerning  mass,  orders,  vows,  will-worshippings,  works, 
and  all  the  abominations  of  the  pope  and  other  heretics,  as  the 
dirt  of  the  devil.  They  again  do  persecute  and  kill  us  as  destroy- 
ers of  religion,  and  troublers  of  the  public  peace. 

The  monks  dreamed  that  the  world  was  crucified  to  them  when 
they  entered  into  their  monasteries  •,  but  by  this  means  Christ  is 
crucified,  and  not  the  world ;  yea,  the  world  is  delivered  from 
crucifying,  and  is  the  more  quickened  by  that  opinion  of  holiness 
and  trust,  which  they  had  in  their  own  righteousness  that  entered 
into  religion.  Most  foolishly  and  wickedly,  therefore,  was  this 
sentence  of  the  apostle  wrested  to  the  entering  into  monasteries. 
He  speaketh  here  of  a  high  matter  and  of  great  importance;  that 
is  to  say,  that  every  faithful  man  judgeth  that  to  be  the  wisdom, 
righteousness,  and  power  of  God,  which  the  world  condemneth 
IS  the  greatest  folly,  wickedness,  and  weakness.  And  contrari- 
wise, that  which  the  world  judgeth  to  be  the  highest  religion  and 
service  of  God,  the  faithful  do  know  to  be  nothing  else  but  exe- 
crable and  horrible  blasphemy  against  God.  So  the  godly  con- 
demn the  world,  and  again,  the  world  condemneth  the  godly. 
But  the  godly  have  the  right  judgment  on  their  side ;  for  the 
spiritual  man  judgeth  all  things.    1  Cor.  ii.  15. 

Wherefore  the  judgment  of  the  world,  touching  religion  and 
righteousness  before  God,  is  as  contrary  to  the  judgment  of  the 
godly,  as  God  and  the  devil  are  contrary  the  one  to  the  other. 
For  as  God  is  crucified  to  the  devil,  and  the  devil  to  God,  that  is 
to  say,  as  God  condemneth  the  doctrine  and  works  of  the  devil, 
(for  the  Son  of  God  appeared,  as  John  saith,  to  destroy  the  works 
of  the  devil,  1  John  iii.  8,)  and  contrariwise  the  devil  condemneth 
and  overthroweth  the  word  and  the  works  of  God,  for  he  is  a 
murderer,  and  the  father  of  lies  ;  so  the  world  condemneth  the 
doctrine  and  life  of  the  godly,  calling  them  most  pernicious  here- 
tics and  troublers  of  the  public  peace.  And  again,  the  faithful 
call  the  world  the  son  of  the  devil,  which  rightly  folio  weth  his 
father's  steps,  that  is  to  say,  which  is  as  great  a  murderer  and 
liar  as  his  father  is.  This  is  Paul's  meaning,  when  he  saith, 
"  Whereby  the  world  is  crucified  to  me,  and  I  unto  the  world." 
Now  the  world  doth  not  only  signify  in  the  Scriptures  ungodly 
and  wicked  men,  but  the  very  best,  the  wisest,  and  holiest  men 
that  are  of  the  world. 

79  3G 


626  COMMENTARY  ON  ST.  PAUL's  [chAP.  VI 

And  here,  by  the  way,  he  covertly  toucheth  the  false  apostles. 
As  it'  he  should  say:  I  utterly  hate  and  detest  all  glory  which  is 
without  the  cross  of  Christ,  as  a  cursed  thing ;  for  the  world, 
with  all  the  glory  thereof,  is  crucified  to  me,  and  I  to  the  world. 
Wherefore,  accursed  be  all  they  which  glory  in  their  flesh,  and 
not  in"  the  cross  of  Christ.  Paul  therefore  witnesseth  by  these 
words,  that  he  hateth  the  world  with  a  perfect  hatred  of  the  Holy 
Ghost;  and  again,  the  world  hateth  him  with  a  perfect  hatred 
of  a  wicked  spirit.  As  if  he  should  say,  It  is  impossible  that 
there  should  be  any  agreement  between  me  and  the  world.  What 
shall  I  then  do  ?  Shall  I  give  place,  and  teach  those  things  which 
please  the  world  ?  No;  but  with  a  stout  courage  I  will  set  myself 
against  it,  and  will  as  well  despise  and  crucify  it,  as  it  despiseth 
and  crucifieth  me. 

To  conclude,  Paul  here  teacheth  how  we  should  fight  against 
Satan,  (which  not  only  tormenteth  our  bodies  with  sundry  atflic- 
tions,  but  also  woundeth  our  hearts  continually  with  his  fiery 
darts,  that,  by  this  continuance,  when  he  can  no  otherwise  pre- 
vail, he  may  overthrow  our  faith,  and  bring  us  from  the  trnth 
and  from  Christ,)  namely,  that  like  as  we  see  Paul  himself  to 
have  stoutly  despised  the  world,  so  we  also  should  despise  the 
devil,  the  prince  thereof,  with  all  his  forces,  deceits,  and  hellish 
furies,  and  so  trusting  to  the  aid  and  help  of  Christ,  should  tri 
umph  against  him  after  this  manner :  0  Satan,  the  more  thou 
hurtest  and  goest  about  to  hurt  me,  the  more  proud  and  stout  I 
am  against  thee,  and  laugh  thee  to  scorn.  The  more  thou  terri- 
fiest  me,  and  seekest  to  bring  me  to  desperation,  so  much  the 
more  confidence  and  boldness  I  take,  and  glory  in  the  midst  of 
thy  furies  and  malice :  not  by  mine  own  power,  but  by  the 
power  of  my  Lord  and  Saviour  Christ,  whose  strength  is  made 
perfect  in  my  weakness.  Therefore,  when  I  am  weak,  then  am 
I  strong.  2  Cor.  xii.  9,  10.  On  the  contrary,  when  he  seeth  his 
threatenings  and  terrors  to  be  feared,  he  rejoiceth,  and  then  he 
terrifieth  more  and  more  such  as  are  terrified  already. 

Verse  15.     For  in  Christ  Jesus,  neither  circumcision  availeth 
any  thing,  nor  uncircumcision,  but  a  neio  creature. 

This  is  a  wonderful  kind  of  speech  which  Paul  here  useth, 
when  he  saith,  "  Neither  circumcision  nor  uncircumcision  avail- 
eth any  thing."  It  may  seem  that  he  should  rather  have  said: 
"Either  circumcision  or  uncircumcision  availeth  somewhat,"  see- 
ing these  are  two  contrary  things.  But  how  he  denieth  that  either 
the  one  or  the  other  do  any  thing  avail.  As  if  he  should  have 
said:  Ye  must  mount  up  higher;  for  circumcision  and  uncircum- 
cision are  thmgs  of  no  such  importance,  that  they  are  able  to 
obtain  righteousness  before  God.  True  it  is,  that  they  are  con- 
trary the  one  to  the  other;  but  this  is  nothing  as  touching  Christian 


VER.  15.]  EPISTLE    TO   THE    GALATIANS.  627 

righteousness,  which  is  not  earthly,  but  heavenly ;  and  therefore 
it  consisteth  not  in  corporeal  things.  Therefore,  whether  thou  be 
circumcised  or  uncircumcised,  it  is  all  one  thing,  for  in  Christ 
Jesus  neither  the  one  nor  the  other  availeth  any  thing  at  all. 

The  Jews  were  greatly  oifended  when  they  heard  that  circum- 
cision availed  nothing.  They  easily  granted  that  uncircumcision 
availed  nothing ;  but  they  could  not  abide  to  hear  that  so  much 
should  be  said  of  circumcision,  for  they  fought  even  unto  blood 
for  the  defence  of  the  law  and  circumcision.  The  Papists  also 
at  this  day  do  vehemently  contend  for  the  maintenance  of  their 
traditions,  as  touching  the  eating  of  flesh,  single  life,  holydays, 
and  such  other ;  and  they  excommunicate  and  curse  us,  which 
teach  that  in  Christ  Jesus  these  things  do  nothing  avail.  But 
Paul  saith  that  we  must  have  another  thing,  which  is  much  more 
excellent  and  precious,  whereby  we  may  attain  righteousness 
before  God.  In  Christ  Jesus,  saith  he,  neither  circumcision  nor 
uncircumcision,  neither  single  Ufe  nor  marriage,  neither  meat  nor 
fasting,  do  any  whit  avail.  Meat  maketh  us  not  acceptable 
before  God.  We  are  neither  the  better  by  abstaining,  nor  the 
worse  by  eating.  All  these  things,  yea,  the  whole  world,  with 
all  the  laws  and  righteousness  thereof  avail  nothing  to  justi- 
fication. 

Reason  and  the  wisdom  of  the  flesh  doth  not  understand  this, 
•'  for  it  perceiveth  not  those  things  that  are  of  the  Spirit  of  God." 
1  Cor.  ii.  14.  Therefore  it  will  needs  have  righteousness  to  stand 
in  outward  things.  But  we  are  taught  out  of  the  word  of  God, 
that  there  is  nothing  under  the  sun  which  availeth  unto  right- 
eousness before  God,  but  Christ  only,  or  as  Paul  saith  here,  a 
new  creature.  Politic  laws,  men's  traditions,  ceremonies  of  the 
church,  yea,  and  the  law  of  Moses,  are  such  things  as  are  without 
Christ;  therefore  they  avail  not  unto  righteousness  before  God. 
We  may  use  them  as  things  both  good  and  necessary,  but  in 
their  place  and  time ;  but  if  we  talk  of  the  matter  of  justification, 
they  avail  nothing,  but  hurt  very  much. 

And  by  these  two  things,  circumcision  and  uncircumcision, 
Paul  rejecteth  all  other  things  whatsoever,  and  denieth  that  they 
avail  any  thing  in  Christ  Jesus,  that  is,  in  the  cause  of  faith  and 
salvation.  For  he  taketh  here  a  part  for  the  whole,  that  is,  by 
uncircumcision  he  understandeth  all  the  Gentiles,  by  circumcision 
all  the  Jews,  with  all  their  force  and  all  their  glory.  As  if  he 
said.  Whatsoever  the  Gentiles  can  do,  with  all  their  wisdom, 
righteousness,  laws,  power,  kingdoms,  empires,  it  availeth  nothing 
in  Christ  Jesus.  Also,  whatsoever  the  Jews  are  able  to  do,  with 
their  Moses,  their  law,  their  circumcision,  their  worshippings, 
their  temple,  their  kingdom  and  priesthood,  it  nothing  availeth. 
Wherefore  in  Christ  Jesus,  or  in  the  matter  of  justification,  we 
must  not  dispute  of  the  laws  either  of  the  Gentiles  or  of  the 


628  COMMENTARY  ON  ST.  PAUL's  [chap.  VI 

Jews,  but  we  must  simply  pronounce  that  neither  circumcision 
nor  uncircumcision  availeth  any  thing. 

Are  the  laws,  then,  of  no  effect  ?  Not  so  :  They  be  good  and 
profitable,  albeit  in  their  place  and  time,  that  is,  in  corporeal  and 
civil  things,  which  without  laws  cannot  be  guided.  Moreover, 
we  use  also  in  the  churches  certain  ceremonies  and  laws;  not 
that  the  keeping  of  them  availeth  unto  righteousness,  but  for 
good  order,  example,  quietness,  and  concord,  according  to  that 
saying, "  Let  all  things  be  done  comely  and  orderly."  1  Cor.  xi v.  40. 
But  if  laws  be  so  set  forth  and  urged,  as  though  the  keeping  of 
them  did' justify  a  man,  or  the  breaking  thereof  did  condemn  him, 
they  ought  to  be  taken  away  and  to  be  abolished  ;  for  then  Clirist 
loseth  his  office  and  his  glory,  who  only  justifieih  us,  and  giveth 
unto  us  the  Holy  Ghost.  The  apostle,  therefore,  by  these  words 
plainly  affirmeth,  that  neither  circumcision  nor  uncircumcision 
availeth  any  thing,  but  tlie  new  creature,  &c.  Now,  since  that 
neither  the  laws  of  the  Gentiles  nor  of  the  Jews  avail  any  thing, 
the  pope  hath  done  most  wickedly,  in  that  he  hath  constrained 
men  to  keep  his  laws  with  the  opinion  of  righteousness. 

Now,  a  new  creature,  whereby  the  image  of  God  is  renewed, 
is  not  made  by  any  coloyr  or  counterfeiting  of  good  works,  (for 
in  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor  un- 
circumcision,) but  by  Christ  by  whom  it  is  created  after  the  image 
of  God  in  righteousness  and  true  holiness.  When  works  are 
done,  they  bring  indeed,  a  new  show  and  outward  appearance, 
wherewith  the  world  and  the  flesh  are  delighted,  but  not  a  new 
creature ;  for  the  heart  remaineth  wicked,  as  it  was  before,  full 
of  the  contempt  of  God  and  infidelity.  Therefore,  a  new  crea- 
ture is  the  work  of  the  Holy  Ghost,  which  cleanseth  our  heart 
by  faith,  (Acts  xv.  9,)  and  worketh  the  fear  of  God,  love,  chas- 
tity, and  other  Christian  virtues,  and  giveth  power  to  bridle  the 
flesh,  and  to  reject  the  righteousness  and  wisdom  of  the  world. 
Here  is  no  colouring  or  new  outward  show,  but  a  thing  done 
indeed.  Here  is  created  another  sense  and  another  judgment, 
that  is  to  say,  altogether  spiritual,  which  abhorreth  those  things 
that  before  it  greatly  esteemed.  The  monkish  life  and  order  did  so 
bewitch  us  in  time  past,  that  we  thought  there  was  no  other  way 
to  salvation ;  but  now  we  judge  of  it  far  otherwise.  We  are 
now  ashamed  of  those  things  which  we  adored  as  most  heavenly 
and  holy,  before  we  were  regenerated  into  this  new  creature. 

Wherefore,  the  changing  of  garments,  and  other  outward 
things,  is  not  a  new  creature,  (as  the  monks  dream,)  but  it  is  the 
renewing  of  the  mind  by  the  Holy  Ghost;  after  the  which  fol- 
loweth  a  change  of  the  members  and  senses  of  the  whole  body. 
For  when  the  heart  hath  conceived  a  new  light,  a  new  judg- 
ment, and  new  motions,  through  the  gospel,  it  cometh  to  pass 
that  the  inward  senses  are  also  renewed;  for  the  ears  desire  to 


VER.  16.]  EPISTLE   TO   THE   GALATIANS.  ^^ 

hear  the  word  of  God,  and  not  the  traditions  and  dreams  of  men. 
The  mouth  and  tongue  do  not  vaunt  of  their  own  works,  right- 
eousness, and  rules ;  but  they  set  forth  the  mercy  of  God  only 
offered  to  us  in  Christ.  These  changes  consist  not  in  words,  but 
are  effectual,  and  bring  a  new  spirit,  a  new  will,  new  senses,  and 
new  operations  of  the  flesh,  so  that  the  eyes,  ears,  mouth,  and 
tongue,  do  not  only  see,  hear,  and  speak  otherwise  than  they  did 
before,  but  the  mind  also  approveth,  loveth,  and  followeth  an- 
other thing  than  it  did  before.  For  before,  being  blinded  with 
popish  errors  and  darkness,  it  imagined  God  to  be  a  merchant, 
who  would  sell  unto  us  his  grace  for  our  works  and  merits  ;  but 
now,  in  the  light  of  the  gospel,  it  assureth  us  that  we  are  counted 
righteous  by  faith  only  in  Christ.  Therefore,  it  now  rejecteth 
all  will-works,  and  accomplisheth  the  works  of  charity  and  of 
our  vocation  commanded  by  God.  It  praiseth  and  magnifieth 
God;  it  rejoiceth  and  glorieth  in  the  only  trust  and  confidence 
of  God's  mercy  through  Jesus  Christ.  If  it  must  suffer  any 
trouble  or  affliction,  it  endureth  the  same  cheerfully  and  gladly, 
although  the  flesh  repine  and  grudge  thereat.  This  Paul  calieth 
a  new  creature. 

Verse  16.     ,^nd  to  as  many  as  walk  according  to  this  rule, 
peace  be  upon  them  and  mercy. 

This  he  addeth  as  a  conclusion.  This  is  the  only  and  true 
rule  wherein  we  ought  to  walk,  namely,  the  new  creature, 
which  is  neither  circumcision  nor  uncircumcision,  but  the  new 
man  created  unto  the  image  of  God  in  righteousness  and  true 
holiness,  (Eph.  iv.  24,)  which  inwardly  is  righteous  in  the  spirit, 
and  outwardly  is  holy  and  clean  in  the  flesh.  The  monks  have 
a  righteousness  and  holiness,  but  it  is  hypocritical  and  wicked, 
because  they  hope  not  to  be  justified  by  only  faith  in  Christ,  but 
by  the  keeping  of  the  rule.  Moreover,  although  outwardly 
they  counterfeit  a  holiness,  and  refrain  their  eyes,  hands,  tongue, 
and  other  members  from  evil,  yet  they  have  an  unclean  heart, 
full  of  filthy  lust,  envy,  wrath,  lechery,  idolatry,  contempt  and 
hatred  of  God,  blasphemy  against  Christ,  &c.,  for  they  are  most 
spiteful  and  cruel  enemies  of  the  truth.  Wherefore,  the  rule 
and  religion  of  the  monks  is  most  wicked,  and  accursed  of 
God. 

But  this  rule,  whereof  Paul  speaketh  in  this  place,  is  blessed ; 
by  the  which  we  live  in  the  faith  of  Christ,  and  are  made  new 
creatures,  that  is  to  say,  righteous  and  holy  indeed  by  the  Holy 
Ghost,  without  any  colouring  or  counterfeiting.  To  them  which 
walk  after  this  rule  belongeth  peace,  that  is,  the  favour  of  God, 
forgiveness  of  sins,  quietness  of  conscience,  and  mercy ;  that  is 
to  say,  help  in  afflictions,  and  pardon  of  the  remnants  of  sin 

3  G  2 


630  COMMENTARY   ON   ST.   PAUL*S  [CHAP.  VI 

which  remain  in  our  flesh.  Yea,  ahhough  they  which  walk 
after  this  rule,  be  overtaken  with  any  sin,  yet,  for  that  they  are 
the  children  of  grace  and  peace,  mercy  upholdeth  them,  so  that 
their  sin  and  fall  shall  not  be  laid  to  their  charge. 

Verse  1 6.     *^nd  upon  the  Israel  of  God. 

Here  he  toucheth  the  false  apostles  and  Jews,  which  gloried  of 
their  fathers,  bragged  that  they  were  the  people  of  God,  that  they 
had  the^  law,  &c.  As  if  he  said :  They  are  the  Israel  of  God, 
which,  with  faithful  Abraham,  believe  the  promises  of  God  of- 
fered already  in  Christ,  whether  they  be  Jews  or  Gentiles,  and 
not  they  which  are  begotten  of  Abraham,  Isaac,  and  Jacob,  after 
the  flesh.  This  matter  is  largely  handled  before,  in  the  third 
chapter. 

Verse  17.     For  henceforth  let  no  man  put  me  to  business. 

He  concludeth  his  epistle  with  a  certain  indignation.  As  if  he 
said :  I  have  faithfully  taught  the  gospel  as  I  have  received  it  by 
the  revelation  of  Jesus  Christ:  whoso  will  not  follow  it,  let  him 
follow  what  he  will,  so  that  hereafter  he  trouble  me  no  more. 
At  a  word,  this  is  my  censure,  that  Christ,  which  I  have  preached, 
is  the  only  High-priest  and  Saviour  of  the  world.  Therefore, 
either  let  the  world  walk  according  to  this  rule,  of  which  I  have 
spoken  here  and  throughout  all  this  epistle,  or  else  let  it  perish 
forever. 

Verse  17.  For  I  bear  in  my  body  the  marks  of  the  Lord  Jesus. 

This  is  the  true  meaning  of  this  place :  the  marks  that  be  in 
my  body  do  show  well  enough  whose  servant  I  am.  If  I  sought 
to  please  men,  requiring  circumcision  and  the  keeping  of  the  law 
as  necessary  to  salvation,  and  rejoicing  in  your  flesh  as  the  false 
apostles  do,  I  needed  not  to  bear  these  marks  in  my  body.  But 
because  I  am  the  servant  of  Jesus  Christ,  and  walk  after  a  true 
rule,  that  is,  I  openly  teach  and  confess  that  no  man  can  obtain 
the  favour  of  God,  righteousness,  and  salvation,  but  by  Ciirist 
alone,  therefore  it  behoveth  me  to  bear  the  badges  of  Christ  my 
Lord;  which  be  not  marks  of  mine  own  procuring,  but  are  laid 
upon  me  against  my  will,  by  the  world  and  the  devil,  for  none 
other  cause  but  for  that  I  preach  Jesus  to  be  Christ. 

The  stripes  and  sufferings,  therefore,  which  he  did  bear  in  his 
body,  he  calleth  marks ;  as  also  the  anguish  and  terror  of  spirit 
he  calleth  the  fiery  darts  of  the  devil.  Of  these  sufferings  he 
maketh  mention  everywhere  in  his  epistles,  as  Luke  also  doth  in 
the  Acts.    "  I  think,"  saith  he,  "  that  God  hath  set  forth  us,  the 


VER.  18.J  EPISTLE   TO  THE   GALATIANS.  631 

last  apostles,  as  men  appointed  to  death:  for  we  are  made  a  gazing- 
stock  unto  the  world,  and  to  the  angels,  and  to  men.  1  Cor.  iv.  9. 
Again, "  Unto  this  hour  we  both  hunger  and  thirst,  and  are  naked, 
and  are  buffeted,  and  have  no  certain  dwelling-place,  and  labour, 
working  with  our  hands :  we  are  reviled,  we  are  persecuted,  we 
are  evil-spoken  of,  we  are  made  as  the  filth  of  the  world,  the  off- 
scouring  of  all  things."  1  Cor.  iv.  11 — 13.  Also  in  another 
place, "  In  much  patience,  in  afflictions,  in  necessities,  in  distresses, 
in  stripes,  in  imprisonments,  in  tumults,  in  labours,  by  watch- 
ings,  by  fastings,"  &c.  2  Cor.  vi.  4 — 6.  And  again,  "  lu  labours 
more  abundant,  in  stripes  above  measure,  in  prison  more  plen- 
teously,  in  death  oft.  Of  the  Jews  five  times  received  I  forty 
stripes  save  one.  I  was  thrice  beaten  with  rods,  I  was  once 
stoned,  I  suffered  thrice  shipwreck,  night  and  day  have  I  been  in 
the  deep  sea.  In  journeyings  I  was  often,  in  perils  of  waters,  in 
perils  of  robbers,  in  perils  of  mine  own  countrymen,  in  perils 
among  the  Gentiles,  in  perils  in  the  city,  in  perils  in  the  wilder- 
ness, in  perils  in  the  sea,  in  perils  among  false  brethren,"  &c.  2 
Cor.  xi.  23—26. 

These  be  the  true  marks  and  imprinted  signs,  of  which  the 
apostle  speaketh  in  this  place ;  the  which  we  also  at  this  day,  by 
the  grace  of  God,  bear  in  our  bodies  for  Christ's  cause.  For  the 
world  persecuteth  and  killeth  us,  false  brethren  deadly  hate  us, 
Satan  inwardly  in  our  heart  with  his  fiery  darts  terrifieth  us,  and 
for  none  other  cause  but  for  that  we  teach  Christ  to  be  our  right- 
eousness and  life.  These  marks  we  choose  not  of  any  devotion, 
neither  do  we  gladly  suffer  them;  but  because  the  world  and  the 
devil  do  lay  them  upon  us  for  Christ's  cause,  we  are  compelled 
to  suffer  them,  and  we  rejoice  in  spirit  with  Paul,  (which  is  al- 
ways willing,  glorieth,  and  rejoiceth,)  that  we  bear  them  in  our 
body ;  for  they  are  a  seal  and  most  sure  testimony  of  true  doc- 
trine and  faith.  These  things  Paul  spake,  (as  I  showed  afore,) 
with  a  certain  displeasure  and  indignation. 

Verse  IS.     Brethren,  the  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit.     *Bmen. 

This  is  his  last  farewell.  He  endeth  the  epistle  with  the  same 
words  wherewith  he  began.  As  if  he  said  :  I  have  taught  you 
Christ  purely,  I  have  entreated  you,  I  have  chidden  you,  and  I 
have  let  pass  nothing  which  I  thought  profitable  for  you.  I  can 
say  no  more,  but  that  I  heartily  pray  that  our  Lord  Jesus  Christ 
would  bless  and  increase  my  labour,  and  govern  you  with  his 
Holy  Spirit  forever. 

Thus  have  ye  the  exposition  of  Paul's  Epistle  to  the  Gala- 
tians.  The  Lord  Jesus  Christ,  our  Justifier  and  Saviour,  who 
gave  unto  me  the  grace  and  power  to  expound  this  epistle,  and 


633  COMMENTARY  ON  THE   GALATIANS. 

to  you  likewise  to  hear  it,  preserve  and  establish  both  you  and 
me,  (which  I  most  heartily  desire,)  that  we,  daily  growing  more 
and  more  in  the  knowledge  of  his  grace  and  faith  unfeigned,  may 
be  found  unblameable  and  without  fault  in  the  day  of  our  re- 
demption. To  whom,  with  the  Father  and  the  Holy  Ghost,  be 
glory  world  without  end.     Amen. 

Noiv  unto  the  King  eternal,  immortal,  invisible,  the  only 
loise  God,  be  honour  and  glory,  forever  and  ever.  Jimen. 
1  Tim.  i.  17. 


THE    END. 


THE  MOST  CELEBRATED 


SERMONS  OF   LUTHER 


A  SELECTION 

OF  THE 

MOST  CELEBRATED  SERMONS 

OF 

MARTIN    LUTHER. 


SERMON  I. 


Gal.  IV.,  from  the  first  to  the  seventh  verse,  inclusive. 

1.  Now  I  say,  that  the  heir,  as  long  as  he  is  a  child,  differeth  nothing  from 
a  servant,  though  he  be  lord  of  all ; 

2.  But  is  under  tutors  and  governors  until  the  time  appointed  of  the  father. 

3.  Even  so  we,  when  we  were  children,  were  in  bondage  under  the  ele- 
ments of  the  world : 

4.  But  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 
made  of  a  woman,  made  under  the  law, 

5.  To  redeem  them  that  were  under  the  law,  that  we  might  receive  the 
adoption  of  sons. 

6.  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
in  your  hearts,  crying,  Abba,  Father. 

7.  Wherefore  thou  art  no  more  a  servant,  but  a  son ;  and  if  a  son,  then 
an  heir  of  God  through  Christ. 

This  text  touches  the  very  pith  of  Paul's  chief  doctrine ;  the 
cause  why  it  is  well  understood  but  by  few,  is,  not  that  it  is  so 
obscure  and  hard,  but  because  there  is  so  little  knowledge  of  faith 
left  in  the  world,  with  which  it  cannot  be  that  one  rightly  under- 
stands Paul,  who  every  where  treats  of  faith  with  such  force  of 
spirit.  I  must  therefore  speak  in  such  a  manner,  that  this  text 
will  appear  plain ;  and  that  I  may  more  conveniently  illustrate  it, 
I  will  speak  a  few  words  by  way  of  preface. 

First,  therefore,  we  must  understand  the  treatise  in  which 
good  works  are  set  forth,  far  different  from  that  which  treats  of 
justification ;  as  there  is  a  great  difference  between  the  substance 
and  the  working  ;  between  a  man  and  his  work.  Justification  is 
of  man  and  not  of  works;  for  man  is  either  justified  and  saved, 
or  judged  and  condemned,  and  networks.  Neither  is  it  a  con- 
troversy among  the  godly,  that  man  is  not  justified  by  work,  but 
righteousness  must  come  from  some  other  source  than  from  his 
own  works:  for  Moses,  writing  of  Abel,  says,  "The  Lord  had 
respect  unto  Abel,  and  to  his  offering."  First  he  had  respect  to 
Abel  himself,  then  to  his  offering;  because  Abel  was  first  counted 

633  63 


84  LUTHER'S  SERMONS. 

righteous  and  acceptable  to  God,  and  then  for  his  sake  his  offer- 
ing was  accepted  also,  and  not  he  because  of  his  offering.  Again, 
God  had  no  respect  to  Cain,  and  therefore  neither  to  his  offering: 
therefore  thou  seest  that  regard  is  had  first  to  the  worker,  then  to 
the  work. 

From  this  it  is  plainly  gathered,  that  no  work  can  be  accept- 
able to  God,  unless  he  which  worketh  it  was  first  accepted  oy 
him :  and  again,  that  no  work  is  disallowed  of  him,  unless  the  au- 
thor thereof  be  disallowed  before.  I  think  these  remarks  will  be 
sufficient  concerning  this  matter  at  present,  of  which  it  is  easy  to 
understand  that  there  are  two  sorts  of  works ;  those  before  justifi- 
cation, and  those  after  it ;  and  that  these  last  are  good  works 
indeed,  but  the  former  only  appear  to  be  good.  Hereof  cometh 
such  disagreement  between  God  and  those  counterfeit  holy  ones ; 
for  this  cause  nature  and  reason  rise  and  rage  against  the 
Holy  Ghost;  this  is  that  of  which  almost  the  whole  scripture 
treats.  The  Lord  in  his  word  defines  all  works  that  go  before 
justification  to  be  evil,  and  of  no  importance,  and  requires  that 
man  before  all  things  be  justified.  Again,  he  pronounces  all  men 
which  are  unregenerate,  and  have  that  nature  which  they  received 
of  their  parents  unchanged,  to  be  unrighteous  and  wicked,  accord- 
ing to  that  saying,  Ps.  116.  "All  men  are  liars,"  that  is,  unable  to 
perform  their  duty,  and  to  do  those  things  which  they  ought  to 
do ;  and  Gen.  6.  "  Every  imagination  of  the  thoughts  of  his  heart 
are  only  evil  continually;"  whereby  he  is  able  to  do  nothing  that 
is  good,  for  the  fountain  of  his  actions,  which  is  his  heart,  is 
corrupted.  If  he  do  works  which  outwardly  seem  good,  they 
are  no  better  than  the  offering  of  Cain. 

Here  again  comes  forth  reason,  our  reverend  mistress,  seem- 
ing to  be  marvellously  wise ;  but  who  indeed  is  unwise  and  blind, 
gainsaying  her  God,  and  reproving  him  of  lying ;  being  furnished 
with  her  follies  and  feeble  armour,  to  wit,  the  light  of  nature,  free 
will,  the  strength  of  nature,  also  with  the  books  of  the  heathen 
and  the  doctrines  of  men ;  contending  that  the  works  of  a  man  not 
justified,  are  good  works,  and  not  like  those  of  Cain  ;  yea,  and 
so  good  that  he  that  worketh  them  is  justified  by  them ;  that  God 
will  have  respect  first  to  the  works,  then  to  the  worker.  Such 
doctrine  now  bears  the  sway  everywhere  in  schools,  colleges, 
and  monasteries,  wherein  no  other  saints  than  Cain  was,  have 
rule  and  authority.  Now  from  this  error  comes  another ;  they 
which  attribute  so  much  to  works,  and  do  not  accordingly  esteem 
the  worker,  and  sound  justific^ion,  go  so  far,  that  they  ascribe  all 
merit  and  righteousness  to  works  done  before  justification: 
making  no  account  of  faith,  alleging  that  which  James  saith, 
that  without  works  faith  is  dead.  This  sentence  of  the  apostle, 
they  do  not  rightly  understand;  making  but  little  account  of  faith, 
they  always  stick  to  works,  whereby  thev  think  to  merit  exceed- 

C34 


LUTHER'S  SERMONS,  85 

mgly,  and  are  persuaded  that  for  their  work's  sake  they  shall 
obtain  the  favour  of  God :  by  this  means  they  continually  disagree 
with  God,  showing  themselves  to  be  the  posterity  of  Cain.  God 
hath  respect  unto  man,  these  to  the  works  of  man  ;  God  alloweth 
the  work  for  the  sake  of  him  that  worketh,  these  require  that  for 
the  work's  sake  the  worker  may  be  crowned. 

But  here,  perhaps,  thou  wilt  say,  what  is  needful  to  be  done  ? 
by  what  means  shall  I  become  righteous  and  acceptable  to  God  ? 
how  shall  I  attain  to  this  perfect  justification?  The  gospel  answers, 
teaching  that  it  is  necessary  that  thou  hear  Christ,  and  repose 
thyself  wholly  on  him,  denying  thyself  and  distrusting  thine  own 
strength  ;  by  this  means  thou  shalt  be  changed  from  Cain  to  Mel, 
and  being  thyself  acceptable,  shalt  offer  acceptable  gifts  to  the  Lord. 
It  is  faith  that  justifieth  thee :  thou  being  endued  therewith,  the 
Lord  remitteth  all  thy  sins  by  the  mediation  of  Christ  his  Son ; 
in  whom  this  faith  believeth  and  trusteth.  Moreover,  he  giveth 
unto  such  a  faith  his  spirit,  which  changes  the  man  and  makes 
him  anew,  giving  him  another  reason  and  another  will.  Such 
a  one  worketh  nothing  but  good  works.  Wherefore  nothing 
is  required  unto  justification,  but  to  hear  Jesus  Christ  our  Saviour, 
and  to  believe  in  him.  Howbeit  these  are  not  the  works  of  na- 
ture, but  of  grace. 

He,  therefore,  that  endeavours  to  attain  these  things  by  works, 
shutteth  the  way  to  the  gospel,  to  faith,  grace,  Christ,  God,  and 
all  things  that  help  unto  salvation.  Again,  nothing  is  necessary 
in  order  to  accomplish  good  works  but  justification  ;  and  he  that 
hath  attained  it  performs  good  works,  and  not  any  other.  Hereof 
it  sufliciently  appears  that  the  beginning,  the  things  following,  and 
the  order  of  man's  salvation  are  after  this  sort ;  first  of  all  it  is 
required  that  thou  hear  the  word  of  God,  next  that  thou  believe, 
then  that  thou  work,  and  so  at  last  become  saved  and  happy. 
He  that  changes  this  order,  without  doubt  is  not  of  God.  Paul 
also  describes  this,  saying,  Rom.  x.  "  Whosoever  shall  call  upon 
the  name  of  the  Lord  shall  be  saved.  How  then  shall  they  call 
on  him  in  whom  they  have  not  believed  ?  and  how  shall  they  be- 
lieve in  him  of  whom  they  have  not  heard  ?  and  how  shall  they 
hear  without  a  preacher?  and  how  shall  they  preach  except  they 
be  sent  ?" 

Christ  teaches  us  to  pray  the  Lord  of  the  harvest,  to  send 
forth  labourers  into  his  harvest;  that  is,  sincere  preachers. 
When  we  hear  these  preach  the  true  word  of  God,  we  may  be- 
lieve ;■  which  faith  justifies  a  man,  and  makes  him  godly  indeed, 
so  that  he  now  calls  upon  God  in  the  spirit  of  holiness,  and  works 
nothing  but  that  which  is  good,  and  thus  becomes  a  man  saved. 
Thus  he  that  believeth  shall  be  saved ;  but  he  that  worketh  with- 
out faith  is  condemned ;  as  Christ  saith,  he  that  doth  not  believe 
shall   be   condemned,  from  which  no  works  shall  deliver  him. 

H  635 


80  LUTHER'S  SERMONS. 

Some  say,  I  will  now  endeavour  to  become  honest;  it  is  meet 
surely  that  we  study  to  lead  an  honest  life,  and  to  do  good  works. 
But  if  one  ask  them  how  we  may  apply  ourselves  unto  honesty, 
and  by  what  means  we  may  attain  it,  they  answer,  that  we  must 
fast,  pray,  frequent  temples,  avoid  sins,  &c.  Whereby  one  be- 
comes a  Chatterhouse  Monk,  another  chooses  some  other  order 
of  Monks,  and  another  is  consecrated  a  priest:  some  torment 
their  flesh  by  wearing  hair  cloth,  others  scourge  their  bodies  with 
whips,  others  afflict  themselves  in  a  different  manner;  but  these 
are  of  Cain's  progeny,  and  their  works  are  no  belter  than  his : 
for  they  continue  the  same  that  they  were  before,  ungodly,  and 
without  justification ;  there  is  a  change  made  of  outward  works 
only,  of  apparel,  of  place,  &c. 

They  scarce  think  of  faith,  they  presume  only  on  such  works 
as  seem  good  to  themselves,  thinking  by  them  to  get  to  heaven. 
But  Christ  said,  Enter  in  at  the  strait  gate,  for  1  say  unto  you, 
many  seek  to  enter  in  and  cannot.  Why  is  this?  because  they 
know  not  what  this  narrow  gate  is:  for  it  is  faith,  which  al- 
together annihilates  or  makes  a  man  appear  as  nothing  in  his  own 
eyes,  and  requires  him  not  to  trust  in  his  own  works,  but  to  de- 
pend upon  the  grace  of  God,  and  be  prepared  to  leave  and  suffer 
all  things.  Those  holy  ones  of  Cain's  progeny,  think  their  good 
works  are  the  narrow  gate ;  and  are  not,  therefore,  extenuated  or 
made  less,  whereby  they  might  enter. 

When  we  begin  to  preach  of  faith,  to  those  that  believe  al- 
together in  works,  they  laugh  and  hiss  at  us,  and  say,  dost  thou 
count  us  as  Turks  and  Heathens,  whom  it  behooves  now  first  to 
learn  faith  ?  is  there  such  a  company  of  priests,  monks,  and  nuns, 
and  is  not  faith  known  ?  who  knoweth  not  what  he  ought  to  be- 
lieve? even  sinners  know  that.  Being  after  this  sort  animated 
and  stirred  up,  they  think  themselves  abundantly  endued  with 
faith,  and  that  the  rest  is  now  to  be  finished  and  made  perfect 
by  works.  They  make  so  small  and  slender  account  of  faith, 
because  they  are  ignorant  what  faith  is,  and  that  it  alone  doth 
justify.  They  call  it  faith,  believing  those  things  which  they  have 
heard  of  Christ:  this  kind  of  faith  the  devils  also  have,  and  yet  they 
are  not  justified.  But  this  ought  rather  to  be  called  an  opinion 
of  men.  To  believe  those  things  to  be  true  which  are  preached 
of  Christ,  is  not  sufficient  to  constitute  thee  a  christian,  but  thou 
must  not  doubt  that  thou  art  of  the  number  of  them  unto  whom 
all  the  benefits  of  Christ  are  given  and  exhibited  ;  which  he  that 
believes  must  plainly  confess,  that  he  is  holy,  godly,  righteous,  the 
son  of  God,  and  certain  of  salvation  ;  and  that  by  no  merit  of  his 
own,  but  by  the  mere  mercy  of  God  poured  forth  upon  him  for 
Christ's  sake :  which  he  believes  to  be  so  rich  and  plentiful,  as 
indeed  it  is,  that  although  he  be  as  it  were  drowned  in  sin,  he  is 
notwithstanding  made  holy,  and  become  the  son  of  God. 

636 


LUTHER'S  SERMONS.  S7 

Wherefore  take  heed  that  thou  nothing  doubt,  that  thou  art 
the  son  of  God,  and  therefore  made  righteous  by  his  grace ;  let 
all  fear  and  care  be  done  away.  However  thou  must  fear  and 
tremble  that  thou  mayest  persevere  in  this  way  unto  the  end ;  but 
thou  must  not  do  this  as  though  it  consisted  in  thy  own  strength, 
for  righteousness  and  salvation  are  of  grace,  whereunto  only  thou 
must  trust.  But  when  thou  knowest  that  it  is  of  grace  alone,  and 
that  thy  faith  also  is  the  gift  of  God,  thou  shalt  have  cause  to  fear, 
lest  some  temptation  violently  move  thee  from  this  faith. 

Every  one  by  faith  is  certain  of  this  salvation :  but  we  ought  to 
have  care  and  fear  that  we  stand  and  persevere,  trusting  in  the 
Lord,  and  not  in  our  own  strength.  When  those  of  the  race  of 
Cain  hear  faith  treated  of  in  this  manner,  they  marvel  at  our 
madness  as  it  seems  to  them.  God  turn  us  from  this  way,  say 
they;  that  we  should  aiiirm  ourselves  holy  and  godly,  far  be  this 
arrogance  and  rashness  from  us :  we  are  miserable  sinners,  we 
should  be  mad,  if  we  should  arrogate  holiness  to  ourselves.  Thus 
they  mock  at  true  faith,  and  count  such  doctrine  as  this  execrable 
error ;  and  thus  try  to  extinguish  the  gospel.  These  are  they  that 
deny  the  faith  of  Christ,  and  persecute  it  throughout  the  whole 
world ;  of  whom  Paul  speaks,  1  Tim.  iv,  "In  the  latter  times  many 
shall  depart  from  the  faith,"  &c.  for  we  see  by  these  means  that 
true  faith  lies  everywhere  oppressed ;  it  is  not  preached,  but 
commonly  disallowed  and  condemned. 

The  pope,  bishops,  colleges,  monasteries,  and  universities,  have 
more  than  five  hundred  years  persecuted  it  with  one  mind  and 
consent  most  obstinately ;  which  has  been  the  means  of  driving 
many  to  hell.  If  any  object  against  the  admiration,  or  rather 
the  mad  senselessness  of  these  men,  if  we  count  ourselves  even 
holy,  trusting  the  goodness  of  God  to  justify  us,  or  as  David  prayed, 
"Preserve  thou  me,  O  Lord,  for  I  am  holy,"  Ps.  86.  or  as  Paul 
saith,  "  The  spirit  of  God  beareth  witness  with  our  spirit,  that  we 
are  the  children  of  God ;"  they  answer,  that  the  prophet  and  apostle 
would  not  teach  us  in  these  words,  or  give  us  an  example  which 
we  should  follow,  but  that  they  being  particularly  and  specially 
enlightened,  received  such  revelation  of  themselves.  In  this  way 
they  misrepresent  the  scripture,  which  affirms  that  they  are  holy, 
saying,  that  such  doctrine  is  not  written  for  us,  but  that  it  is  rather 
peculiar  miracles,  which  do  not  belong  to  all.  This  forged  imagi- 
nation we  account  of,  as  having  come  from  their  sickly  brain. 
Again,  they  believe  that  they  shall  be  made  righteous  and  holy 
by  their  own  works,  and  that  because  of  them  God  will  give  them 
salvation  and  eternal  blessedness. 

In  the  opinion  of  these  men  it  is  a  christian  duty  to  think  that 
we  shall  be  righteous  and  saved  because  of  our  works ;  but  to 
believe  that  these  things  are  given  by  the  grace  of  God,  they  con- 
demn as  heretical;  attributing  that  to  their  own  works,  which 

.,;..,  637 


88  LUTHER'S  SERMONS. 

• 

they  do  not  attribute  to  the  grace  of  God.  They  that  are  endued 
with  true  faith,  and  rest  upon  the  grace  of  the  Lord,  rejoice  with 
holy  joy,  and  apply  themselves  with  pleasure  to  good  works,  not 
such  as  those  Cain's  progeny  do,  as  feigned  prayers,  fasting, 
base  and  filthy  apparel,  and  such  kke  trifles,  but  to  true  and  good 
works  whereby  their  neighbours  are  profited. 

Perhaps  some  godly  man  may  think,  if  the  matter  be  so,  and 
our  works  do  not  save  us,  to  what  end  are  so  many  precepts  given 
us,  and  why  doth  God  require  that  they  be  obeyed?  The  present 
text  of  the  apostle  will  give  a  solution  of  this  question,  and  upon  this 
occasion  we  will  give  an  exposition  thereof.  The  Galatians  being 
taught  of  Paul  the  faith  of  Christ,  but  afterwards  seduced  by  false 
apostles,  thought  that  our  salvation  must  be  finished  and  made 
perfect  by  the  works  of  the  law ;  and  that  faith  alone  doth  not 
suffice.  These  Paul  calls  back  again  from  works  unto  faith  with 
great  diligence  ;  plainly  proving  that  the  works  of  the  law  which 
go  before  faith,  mak^  us  only  servants,  and  are  of  no  importance 
toward  godliness  and  salvation;  but  that  faith  makes  us  the  sons 
of  God,  and  from  thence  good  works  without  constraint  forthwith 
plentifully  flow. 

But  here  we  must  observe  the  words  of  the  apostle ;  he  calls 
him  a  servant  that  is  occupied  in  works  without  faith,  of  which 
we  have  already  treated  at  large :  but  he  calls  him  a  son  which 
is  righteous  by  faith  alone.  The  reason  is  this,  although  the 
servant  apply  himself  to  good  works,  yet  he  does  it  not  with  the 
same  mind  as  doth  the  son;  that  is,  with  a  mind  free,  willing,  and 
certain  that  the  inheritance  and  all  the  good  things  of  the  Father 
are  his ;  but  does  it  as  he  that  is  hired  in  another  man's  house,  who 
hopes  not  that  the  inheritance  shall  come  to  him.  The  works  in- 
deed of  the  son  and  the  servant  are  alike ;  and  almost  the  same  in 
outward  appearance ;  but  their  minds  differ  exceedingly :  as  Christ 
saith,  "  The  servant  abideth  not  in  the  house  forever,  but  the  son 
abideth  ever."  John  viii. 

Those  of  Cain's  progeny  want  the  faith  of  sons,  which  they 
confess  themselves ;  for  they  think  it  most  absurd,  and  wicked 
arrogancy,  to  affirm  themselves  to  be  the  sons  of  God,  and  holy ; 
therefore  as  they  believe,  even  so  are  they  counted  before  God  ; 
they  neither  become  holy  or  the  sons  of  God,  nevertheless  they 
are  exercised  with  the  works  of  the  law,  wherefore  they  are  and 
remain  servants  forever.  They  receive  no  reward  except  tem- 
poral things ;  such  as  quietness  of  life,  abundance  of  goods,  dignity, 
honour,  &.c.  which  we  see  to  be  common  among  the  followers 
of  popish  religion.  But  this  is  their  reward,  for  they  are  servants, 
and  not  sons ;  wherefore  in  death  they  shall  be  separated  from  all 
good  things,  neither  shall  any  portion  of  the  eternal  inheritance 
be  theirs  who  in  this  life  would  believe  nothing  thereof.     We 

638 


LUTHER'S  SERMONS.  89 

perceive,  therefore,  that  servants  and  sons  are  not  unlike  in  works, 
but  in  mind  and  faith  they  have  no  resemblance. 

The  apostle  endeavours  here  to  prove  that  the  law  with  all  the 
works  thereof  makes  us  but  mere  servants,  if  we  have  not  faith 
in  Christ ;  for  this  alone  makes  us  sons  of  God.  It  is  the  word  of 
grace  followed  by  the  Holy  Ghost,  as  it  is  showed  in  many  places, 
especially  in  Acts  x.  where  we  read  of  the  Holy  Ghost  falling 
on  Cornelius  and  his  family,  while  hearing  the  preachingof  Peter. 
Paul  teaches,  Rom.  iii.  7.  that  no  man  is  justified  before  God  by 
the  works  of  the  law ;  for  sin  only  cometh  by  the  law.  He  that 
trusts  in  works,  condemns  faith  as  the  most  pernicious  arrogancy 
and  error  of  all  others.  Here  thou  seest  plainly  that  such  a  man 
is  not  righteous,  being  destitute  of  that  faith  and  belief  which  is 
necessary  to  make  him  acceptable  before  God  and  his  Son ;  yea, 
he  is  an  enemy  to  this  faith,  and  therefore  to  righteousness  also. 
Thus  it  is  easy  to  understand  that  which  Paul  saith,  that  no  man 
is  justified  before  God  by  the  works  of  the  law. 

The  worker  must  be  justified  before  God,  before  he  can  work 
any  good  thing.  Men  judge  the  worker  by  the  works ;  God 
judges  the  works  by  the  worker.  The  first  precept  requires  us 
to  acknowledge  and  worship  one  God,  that  is,  to  trust  in  him 
alone,  which  is  the  true  faith  whereby  we  become  the  sons  of 
God.  Thou  canst  not  be  delivered  from  the  evil  of  infidelity  by 
thy  own  power,  nor  by  the  power  of  the  law ;  wherefore  all  thy 
works  which  thou  dost  to  satisfy  the  law,  can  be  nothing  but 
works  of  the  law ;  of  far  less  importance  than  to  be  able  to  jus- 
tify thee  before  God  ;  who  counteth  them  righteous  only,  which 
truly  believe  in  him  ;  for  they  that  acknowledge  him  the  true 
God,  are  his  sons,  and  do  truly  fulfil  the  law.  If  thou  shouldst 
even  kill  thyself  by  working,  thy  heart  cannot  obtain  this  faith 
thereby,  for  thy  works  are  even  a  hinderance  to  it,  and  cause 
thee  to  persecute  it. 

He  that  studieth  to  fulfil  the  law  without  faith,  is  afflicted  for 
the  devil's  sake ;  and  continues  a  persecutor  both  of  faith  and  the 
law,  until  he  come  to  himself,  and  cease  to  trust  in  his  own  works ; 
he  then  gives  glory  to  God  who  justifies  the  ungodly,  and  acknow- 
ledges himself  to  be  nothing,  and  sighs  for  the  grace  of  God,  of 
which  he  knows  that  he  has  need.  Faith  and  grace  now  fill  his 
empty  mind,  and  satisfy  his  hunger ;  then  follow  works  which  are 
truly  good ;  neither  are  they  works  of  the  law,  but  of  the  spirit, 
of  faith  and  grace :  they  are  called  in  the  scripture,  the  works  of 
God  which  he  worketh  in  us. 

Whatsoever  we  do  of  our  own  power  and  strength,  that  is  not 
wrought  in  us  by  his  grace,  without  doubt  is  a  work  of  the  law 
and  avails  nothing  toward  justification  ;  but  is  displeasing  to  God, 
because  of  the  infidelity  wherein  it  is  done.  He  that  trusts  in 
works  does  nothing  freely  and  with  a  willing  mind ;  he  would  do 
12      .    ■  h2  639 


90  LUTHER'S  SERMONS. 

no  good  work  at  all  if  he  were  not  compelled  by  the  fear  of  hell, 
or  allured  by  the  hope  of  present  good.  Whereby  it  is  plainly 
seen  that  they  strive  only  for  gain,  or  are  moved  with  fear,  show- 
ing that  they  rather  hate  the  law  from  their  hearts,  and  had  rather 
there  were  no  law  at  all :  an  evil  heart  can  do  nothing  that  is 
good.  This  evil  propensity  of  the  heart,  and  unwillingness  to  do 
good,  the  law  betrays,  when  it  teaches  that  God  does  not  esteem 
the  works  of  the  hand,  but  those  of  the  heart. 

Thus  sin  is  known  by  the  law,  as  Paul  teaches ;  for  we  learn 
thereby  that  our  afl'ections  are  not  placed  on  that  which  is  good; 
this  ought  to  teach  us  not  to  trust  in  ourselves,  but  to  long  aftei 
the  grace  of  God,  whereby  the  evil  of  the  heart  may  be  taken 
away,  and  we  become  ready  to  do  good  works,  and  love  the  law 
voluntarily;  not  for  fear  of  any  punishment,  but  for  the  love  of 
righteousness.  By  this  means  one  is  made  of  a  servant,  a  son ; 
of  a  slave,  an  heir. 


SERMON  II. 

Being  a  continuation  of  the  first. 

We  shall  now  come  to  treat  more  particularly  of  the  text. 
Verse  l.-^^The  heir,  as  long  as  he  is  a  child,  differeth  nothing 
from  a  servant,  though  he  be  lord  of  all."  We  see  that  the  chil- 
dren unto  whom  their  parents  have  left  some  substance,  are 
brought  up  no  otherwise  than  if  they  were  servants.  They  are 
fed  and  clothed  with  their  goods,  but  they  are  not  permitted  to 
do  with  them,  nor  use  them  according  to  their  own  minds,  but 
are  ruled  with  fear  and  discipline  of  manners,  so  that  even  in  their 
own  inheritance  they  live  no  otherwise  than  as  servants.  After 
the  same  sort  it  is  in  spiritual  things,  God  made  with  his  people 
a  covenant,  when  he  promised  that  in  the  seed  of  Abraham,  that 
is  in  Christ,  all  nations  of  the  earth  should  be  blessed ;  Gen.  xxii. 
That  covenant  was  afterwards  confirmed  by  the  death  of  Christ, 
and  revealed  and  published  abroad  by  the  preaching  of  the  gospel. 
For  the  gospel  is  an  open  and  general  preaching  of  this  grace, 
that  in  Christ  is  laid  up  a  blessing  for  all  men  that  believe. 

Before  this  covenant  is  truly  opened  and  made  manifest  to  men, 
the  sons  of  God  live  after  the  manner  of  servants  under  the  law ; 
and  are  exercised  with  the  works  of  the  law,  although  they  can- 
not be  justified  by  them ;  they  are  true  heirs  of  heavenly  things, 
of  this  blessing  and  grace  of  the  covenant ;  although  they  do  not 
as  yet  know  or  enjoy  it.  Those  that  are  justified  by  grace,  cease 
from  the  works  of  the  law,  and  come  unto  the  inheritance  of  jus- 
tification ;  they  then  freely  work  those  things  that  are  good,  to 
the  glory  of  God  and  benefit  of  their  neighbours.     For  they  have 

640 


LUTHER'S  SERMONS.  91 

and  possess  it  by  the  covenant  of  the  father,  confirmed  by  Christ, 
revealed,  pubhshed,  and  as  it  were  deUvered  into  their  hands  by 
the  gospel,  through  the  grace  and  mercy  of  God. 

This  covenant,  Abraham,  and  all  the  fathers  which  were  en- 
dued with  true  faith,  had  no  otherwise  than  we  have :  although 
before  Christ  was  glorified,  this  grace  was  not  openly  preached 
and  published :  they  lived  in  like  faith,  and  therefore  obtained  the 
like  good  things.  They  had  the  same  grace,  blessing  and  cove- 
nant that  we  have ;  for  there  is  one  Father  and  God  over  all. 
Thou  seest  that  Paul  here,  as  in  almost  all  other  places,  treats 
much  of  faith ;  that  we  are  not  justified  by  works,  but  by  faith 
alone.  There  is  no  good  thing  which  is  not  contained  in  this 
covenant  of  God  ;  it  gives  righteousness,  salvation,  and  peace  :  by 
faith  the  whole  inheritance  of  God  is  at  once  received.  From 
thence  good  works  come  ;  not  meritorious,  whereby  thou  mayest 
seek  salvation,  but  which  with  a  mind  already  possessing  right- 
eousness, thou  must  do  with  great  pleasure  to  the  profit  of  thy 
neighbours. 

Verse  2.  "But  is  under  tutors  and  governors  until  the  time 
appointed  of  the  father."  Tutors  and  governors  are  they  which 
bring  up  the  heir,  and  so  rule  him  and  order  his  goods,  that  he 
neither  waste  his  inheritance  by  riotous  living,  nor  his  goods  perish 
or  be  otherwise  consumed.  They  permit  him  not  to  use  his  goods 
at  his  own  will  or  pleasure,  but  suffer  him  to  enjoy  them  as  they 
shall  be  needful  and  profitable  to  him.  They  keep  him  at  home, 
and  instruct  him  whereby  he  may  long  and  comfortably  enjoy 
his  inheritance :  but  as  soon  as  he  arrives  to  the  years  of  discre- 
tion and  judgment,  it  cannot  but  be  grievous  to  him  to  hve  in 
subjection  to  the  commands  and  will  of  another. 

Jn  the  same  manner  stands  the  case  of  the  children  of  God, 
which  are  brought  up  and  instructed  under  the  law,  as  under  a 
master,  in  thte  liberty  of  sons.  The  law  profits  them  in  this,  that 
by  the  fear  of  it,  and  the  punishment  which  it  threatens,  they  are 
driven  from  sin,  at  least  from  the  outward  work :  by  it  they  are 
brought  to  a  knowledge  of  themselves,  and  that  they  do  no  good 
at  all  with  a  willing  and  ready  mind  as  becomes  sons ;  whereby 
they  may  easily  see  what  is  the  root  of  this  evil,  and  what  is  es- 
pecially needful  unto  salvation ;  to  wit,  a  new  and  living  spirit  to 
that  which  is  good :  which  neither  the  law  nor  the  works  of  the 
law  is  able  to  give ;  yea,  the  more  they  apply  themselves  to  it, 
the  more  unwilling  they  find  themselves  to  work  those  things 
which  are  good. 

Here  they  learn  that  they  do  not  satisfy  the  law,  although  out- 
wardly they  live  according  to  its  precepts.  They  pretend  to 
obey  it  in  works,  although  in  mind  they  hate  it ;  they  pretend 
themselves  righteous,  but  they  remain  sinners.  These  are  like 
unto  those  of  Cain's  progeny,  and  hypocrites ;  whose  hands  are 

641 


§fS  LUTHER'S  SERMONS. 

compelled  to  do  good,  but  their  hearts  consent  unto  sin  and  arc 
subject  thereto.  To  know  this  concerning  one's  self  is  not  the 
lowest  degree  toward  salvation.  Paul  calls  such  constrained 
works,  the  works  of  the  law ;  for  they  flow  not  from  a  ready  and 
willing  heart ;  howbeit  the  law  does  not  require  works  alone,  but 
the  heart  itself;  wherefore  it  is  said  in  the  first  Psalm  of  the 
blessed  man,  "But  his  delight  is  in  the  law  of  the  Lord :  and  in 
his  law  doth  he  meditate  day  and  night."  Such  a  mind  the  law 
requires,  but  it  gives  it  not ;  neither  can  it  of  its  own  nature : 
whereby  it  comes  to  pass,  that  while  the  law  continues  to  exact 
it  of  a  man,  and  condemns  him  as  long  as  he  hath  not  such  a 
mind,  as  being  disobedient  to  God  he  is  in  anguish  on  every  side: 
his  conscience  being  grievously  terrified. 

Then  indeed  is  he  most  ready  to  receiv'e  the  grace  of  God ; 
this  being  the  time  appointed  by  the  Father  when  his  servitude 
shall  end,  and  he  enter  into  the  liberty  of  the  sons  of  God.  For, 
being  thus  in  distress  and  terrified,  seeing  that  by  no  other  means 
he  can  avoid  the  condemnation  of  the  law,  he  prays  to  the  Father 
for  grace ;  he  acknowledges  his  frailty,  he  confesses  his  sin,  he 
ceases  to  trust  in  works,  and  humbles  himself,  perceiving  that 
between  him  and  a  manifest  sinner,  there  is  no  difference  at  all 
except  of  works;  that  he  hath  a  wicked  heart  even  as  every  other 
sinner  hath.  The  condition  of  man's  nature  is  such,  that  it  is 
able  to  give  to  the  law,  works  only,  and  not  the  heart;  an  unequal 
division,  truly,  to  dedicate  the  heart,  which  incomparably  excels 
all  other  things,  to  sin,  and  the  hand  to  the  law ;  which  is  offer- 
ing chaff'  to  the  law,  and  the  wheat  to  sin ;  the  shell  to  God,  and 
the  kernel  to  Satan.  Whose  ungodliness  if  one  reprove,  they 
become  enraged,  and  would  even  take  the  life  of  innocent  Mel, 
and  persecute  all  those  that  follow  the  truth. 

Those  that  trust  in  works,  seem  to  defend  them  to  obtain 
righteousness;  they  promise  to  themselves  a  great  reward  for 
this,  by  persecuting  heretics  and  blasphemers,  as  they  say,  which 
seduce  with  error  and  entice  many  from  good  works.  But  those 
that  God  hath  chosen,  learn  by  the  law  how  unwilling  the  heart 
is  to  conform  to  the  works  of  the  law;  they  fall  from  their  arro- 
gancy,  and  are  by  this  knowledge  of  themselves  brought  to  see 
their  own  unworthiness.  Hereby  they  receive  that  covenant  of 
the  eternal  blessing  and  the  Holy  Ghost,  which  renews  the  heart ; 
whereby  they  are  delighted  with  the  law,  and  hate  sin ;  and  are 
willing  and  ready  to  do  those  things  which  are  good.  This  is 
the  time  appointed  by  the  Father,  when  the  heir  must  no  longer 
remain  a  servant,  but  a  son ;  being  led  by  a  free  spirit,  he  is  no 
more  kept  in  subjection  under  tutors  and  governors  after  the 
manner  of  a  servant ;  which  is  even  that  which  Paul  teaches  in 
the  following : 

Verse  3.  "Even  so  we,  when  we  were  children,  were  in  bon- 

642 


LUTHER'S  SERMONS.  99 

dage  under  the  elements  of  the  world."  By  the  word  elements, 
thou  mayest  here  understand  the  first  principles  or  law  written: 
which  is,  as  it  were,  the  first  exercises  and  instructions  of  holy 
learning ;  as  it  is  said  in  Heb.  v.  "  As  concerning  the  time  ye 
ought  to  be  teachers,  ye  have  need  that  one  teach  you  again 
which  be  the  first  principles  of  the  oracles  of  God."  And  Col.  ii, 
"  Beware  lest  any  man  spoil  you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men,  after  the  rudiments  of  the 
world."  Again,  Gal.  iv.  "  How  turn  ye  again  to  the  weak  and 
beggarly  elements,  whereunto  ye  desire  again  to  be  in  bondage." 

Here  Paul  calls  the  law,  rudiments ;  because  it  is  not  able  to 
perform  that  righteousness  which  it  requires.  For  whereas  it 
earnestly  requires  a  heart  and  mind  given  to  godliness,  nature  is 
not  able  to  satisfy  it ;  herein  it  makes  a  man  feel  his  poverty, 
and  acknowledge  his  infirmity :  it  requires  that  of  him  by  right, 
which  he  has  not,  neither  is  able  to  have.  "  The  letter  killeth, 
but  the  spirit  giveth  life."  2  Cor.  iii.  Paul  calls  them  the  rudi- 
ments of  the  world,  which,  not  being  renewed  by  the  spirit,  only 
perform  worldly  things ;  to  wit,  in  places,  times,  apparel,  persons, 
vessels,  and  such  like.  But  faith  rests  not  in  worldly  things, 
but  in  the  grace,  word,  and  mercy  of  God  ;  counting  alike,  days, 
meats,  persons,  apparel,  and  all  things  of  this  world. 

None  of  these  by  themselves  either  help  or  hinder  godliness  or 
salvation.  With  those  of  Cain's  progeny,  faith  neither  agrees  in 
name  or  any  thing  else :  one  of  them  eats  flesh,  another  abstains 
from  it ;  one  wears  black  apparel,  another  white ;  one  keeps  this 
day  holy,  and  another  that :  every  one  has  his  rudiments,  under 
which  he  is  in  bondage :  all  of  them  are  addicted  to  the  things 
of  the  world,  which  are  frail  and  perishable.  Against  these 
Paul  speaks,  Col.  ii.  "  Wherefore,  if  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world,  why,  as  though  living  in  the  world, 
are  ye  subject  to  ordinances :  touch  not,  taste  not,  handle  not, 
which  all  are  to  perish  with  the  using,  after  the  commandments 
and  doctrines  of  men.  Which  things  have  indeed  a  show  of 
wisdom  in  will-worship  and  humility,  and  neglecting  of  the  body ; 
not  in  any  honour  to  the  satisfying  of  the  flesh." 

By  this  and  other  places  above  mentioned,  it  is  evident  that 
monasteries  and  colleges,  whereby  we  measure  the  state  of  spirit- 
ual men  as  we  call  them,  plainly  disagree  with  the  gospel  and 
christian  liberty :  and  therefore  it  is  much  more  dangerous  to  five 
in  this  kind  of  life,  than  among  the  most  profane  men.  All  their 
works  are  nothing  but  rudiments  and  ordinances  of  the  world ; 
neither  are  they  christians  but  in  name,  wherefore  all  their  life  and 
holiness  are  sinful  and  most  detestable  hypocrisy.  The  fair  show 
of  feigned  holiness  which  is  in  those  ordinances,  does  in  a  mar- 
vellous and  secret  manner,  withdraw  from  faith,  more  than  those 
manifest  and  gross  sins  of  which  open  sinners  are  guilty.    Now 

643 


94  LUTHER'S  SERMONS. 

this  false  and  servile  opinion,  faith  alone  takes  away,  and  teaches 
us  to  trust  in,  and  rest  upon,  the  grace  of  God,  whereby  is  given 
freely  that  which  is  needful  to  work  all  things. 

Verse  4.  "But  when  the  fulness  of  the  time  was  conne,  God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the  law ;  Verse  5. 
To  redeem  them  that  were  under  the  law,  that  we  might  receive 
the  adoption  of  sons."  After  Paul  had  taught  us  that  righteous- 
ness and  faith  cannot  come  to  us  by  the  law,  neither  can  we  de- 
serve it  by  nature,  he  shows  us  by  whom  we  may  obtain  it;  and 
who  is  the  author  of  our  justification.  The  apostle  saith,  "When 
the  fulness  of  the  time  was  come ;"  here  Paul  speaks  of  the  time 
which  was  appointed  by  the  Father  to  the  son,  wherein  he  should 
live  under  tutors,  &c.  This  time  being  come  to  the  Jews,  and 
ended,  Christ  came  in  the  flesh ;  so  it  is  daily  fulfilled  to  others, 
when  they  come  to  the  knowledge  of  Christ,  and  change  the  ser- 
vitude of  the  law  for  the  faith  of  sons.  Christ  for  this  cause 
came  unto  us,  that  believing  in  him,  we  may  be  restored  to  true 
liberty ;  by  which  faith  they  of  ancient  times  also  obtained  the 
liberty  of  the  spirit. 

As  soon  as  thou  believest  in  Christ,  he  comes  to  thee,  a  deliver- 
er and  Saviour;  and  now  the  time  of  bondage  is  ended;  as  the 
apostle  saith,  the  fulness  thereof  is  come.  This  surely  is  very 
copious,  and  contains  divers  things  most  worthy  of  notice;  so 
that  I  greatly  fear  it  will  not  be  handled  by  us  according  to  the 
importance  of  the  subject.  It  teaches  that  it  is  not  sufficient  to 
believe  that  Christ  has  come,  but  we  must  believe  also  that  he 
was  sent  from  God,  that  he  is  the  Son  of  God,  and  also  very  man ; 
that  he  was  born  of  a  virgin,  who  hath  alone  fulfilled  the  law, 
and  that  not  for  himself,  but  for  us ;  that  is,  for  our  salvation. 

Let  us  weigh  and  consider  these  things  in  order ;  First,  it  is 
sufficiently  taught  in  the  gospel  of  John,  that  Christ  is  the  Son  of 
God ;  which  he  that  believeth  not,  is  in  a  most  miserable  state ; 
as  Christ  himself  says,  John  viii.  "Except  ye  believe  that  I  am 
he,  ye  shall  die  in  your  sins;"  and  John  i.  "In  him  was  life,  and 
the  life  was  the  light  of  men !"  It  is  not  the  will  of  God  that  we 
should  believe  or  put  our  trust  in  any  other  thing,  neither  doth 
this  honour  belong  to  any  other;  we  must  believe  that  he  is  the 
very  truth,  and  that  without  him  we  can  neither  live  nor  obtain 
salvation.  The  apostle  saith,  "God  sent  forth  his  Son;"  it  is 
thereby  manifest  that  he  existed,  before  he  was  made  man.  If 
he  be  the  Son,  he  is  more  than  a  man  or  an  angel ;  and  as  they 
are  the  highest,  surely  he  must  be  the  true  God.  Again,  seeing 
that  he  is  sent  of  God,  and  is  his  Son,  he  must  needs  be  another 
person ;  so  the  apostle  teaches  here,  the  Father  and  the  Son  are 
one  God,  and  two  persons.  Of  the  Holy  Ghost  we  shall  speak 
hereafter. 

The  second  thing  which  ought  here  to  be  considered  is,  that 

644 


LUTHER'S  SERMONS.  95 

Christ  is  very  man,  and  the  son  of  naan.  Thus  Paul  teaches 
when  he  saith,  "  made  of  a  woman ;"  for  surely,  that  which  is 
made  or  born  of  a  woman,  is  man ;  thus  it  is  necessary  that  we 
believe  as  the  Lord  himself  declares ;  John  vi.  "  Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  Ufe 
in  you  ;"  but  to  eat  his  flesh  and  drink  his  blood,  is  nothing  else 
than  to  believe  that  Christ  took  these  upon  him,  and  did  also 
yield  them  up  to  death  for  our  sake.  This  is  that  covenant 
which  was  promised  to  Abraham ;  "  In  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  Gen.  xxii.  Christ  is  this  seed, 
and  therefore  the  true  son  of  Abraham's  flesh  and  blood.  Hereby, 
it  appears  that  those  prevail  nothing,  who  make  a  way  unto 
themselves,  to  come  to  God  by  their  own  works  and  godliness ; 
and,  neglecting  Christ,  strive  to  come  directly  to  God,  as  do  the 
Turks  and  Jews.  But  Christ  alone  is  the  mediator  and  blessed 
seed,  by  whom  thou  must  receive  blessings,  otherwise  thou  shalt 
continue  for  ever  in  malediction. 

Christ  himself  saith,  John  vi.  "  No  man  cometh  to  the  Father 
but  by  me."  The  nature  of  God  is  higher  than  that  which  we 
are  able  to  attain  unto ;  wherefore  he  hath  humbled  himself,  and 
taken  upon  him  that  nature  which  is  best  known,  and  most  familiar 
to  us :  to  wit,  even  our  own.  Here  he  looks  for  us,  here  he  will 
receive  us ;  he  that  will  seek  him  here  shall  find  him ;  he  that 
asks  shall  be  heard ;  here  is  the  throne  of  grace  and  true  mercy- 
seat,  from  which  none  are  driven  that  with  true  faith  resort  to  it. 
They  who  neglect  him,  as  though  he  were  made  man  for  nought, 
and  in  the  meantime  pray  to  God  without  a  mediator,  shall  pray, 
but  none  shall  help  them ;  they  shall  cry,  but  none  shall  hear 
them. 

The  third  thing  which  is  here  set  forth  for  us  to  believe  is,  that 
Mary  the  mother  of  Jesus  was  a  virgin.  This  Paul  affirms, 
when  he  says  that  he  was  made  of  a  woman,  and  not  of  a  man. 
The  covenant  of  God  promised  to  Abraham  required  these  two 
things ;  that  Christ  should  be  the  true  son  of  Abraham,  that  is, 
his  seed,  flesh,  and  blood;  and  that  he  should  also  be  born  free  from 
sin.  Thus  it  was  brought  to  pass,  that  he  should  of  Mary,  being 
very  woman,  and  the  daughter  of  Abraham,  be  born  very  man, 
and  the  right  offspring  of  Abraham ;  and  that  he  should  also  be 
born  without  the  commixion  of  man ;  a  virgin  having  conceived 
by  means  of  the  Holy  Ghost,  it  came  to  pass,  that  Christ  became 
the  true  seed  of  Abraham,  and  yet  free  from  all  contagion  of 
Adam ;  and  is  also  the  author  of  eternal  blessing  to  them  that 
believe. 

The  fourth  thing  to  be  considered  in  this  place  is,  that  Christ 
hath  satisfied  the  law  for  us ;  which  he  witnesseth  of  himself, 
Mat.  V.  "  I  am  not  come  to  destroy  the  law,  but  to  fulfil  it." 
This  also  the  condition  of  the  covenant  requires ;  for  if  by  this 

645 


96  LUTHER'S  SERMONS.  ^ 

seed  of  Abraham  all  men  must  be  delivered  from  the  curse,  it  is 
necessary  that  by  it  the  law  be  fulfilled.  Men  are  by  nature  the 
children  of  wrath,  and  subject  to  the  curse,  it  must  needs  be 
accursed,  whatsoever  they  do ;  for  it  is  before  proved  at  large, 
that  he  which  is  evil,  can  work  nothing  that  is  good ;  likewise, 
that  we  can  do  nothing  that  God  will  approve,  unless  we  ourselves 
be  approved  of  him  before. 

The  law  requires  the  heart,  which  cannot  be  performed  by  them 
that  are  not  as  yet  regenerated  by  the  spirit ;  therefore  it  must 
needs  be  that  all  the  sons  of  Adam  are  guilty  of  transgressing  the 
law ;  and  unless  Christ  perform  that  which  the  law  requires  of 
them,  they  must  perish  by  the  curse  thereof  When  Christ  went 
about  to  show  that  the  law  required  the  heart,  and  to  condemn 
the  works  which  proceeded  not  from  a  heart  that  is  godly  and 
consenting  to  the  law,  he  was  accused  of  the  Pharisees,  of  hav- 
ing come  to  destroy  the  law.  In  order  to  take  away  this  false 
opinion,  he  said,  "  Think  not  that  I  am  come  to  destroy  the  law, 
for  I  am  not  come  to  destroy,  but  to  fulfil :"  yea,  and  I  will  give 
a  spirit  unto  them  that  are  mine,  which  shall  justify  their  hearts 
by  faith,  and  incline  them  to  truly  good  works. 

The  same  is  usual  with  Paul  also ;  who,  when  he  had  rejected 
the  works  of  the  law,  and  extolled  faith,  answering  such  an  ob- 
jection, saith,  Rom.  iii.  "Do  we  then  make  the  law  of  no  efl!ect? 
God  forbid :  yea,  we  establish  the  law :"  for  we  teach  that  the 
fulfilling  of  the  law  is  by  Christ.  The  like  objections  are  fre- 
quently made  to  us,  as  though  we  forbid  good  works,  when  we 
disallow  of  monasteries  and  their  works,  and  teach  that  they  must 
first  by  faith  become  good  and  approved  of  God ;  whereby  they 
may  afterwards  do  truly  good  works,  by  which  their  flesh  may 
be  chastised,  and  their  neighbours  benefited. 

As  the  law  stays  us  with  threatenings  and  promises,  we  often- 
times abstain  from  evil,  and  do  those  things  that  are  good ;  how- 
beit,  we  do  them  not  for  the  love  of  goodness  and  hatred  of  evil, 
but  for  fear  of  punishment,  and  in  anticipation  of  reward :  where- 
fore being  left  to  ourselves,  we  are  servants  of  the  law ;  neither 
do  we  hear  it  any  otherwise  than  servants  do  their  hard  and 
cruel  master.  But  those  that  are  not  under  the  law,  that  is,  are 
not  against  their  wills  in  subjection  to  it,  do  good  works  and  ab- 
stain from  evil,  being  neither  terrified  by  the  threatenings,  nor 
allured  with  the  promises  thereof;  they  voluntarily  bear  a  love  to 
honesty,  and  hate  that  which  is  dishonest;  being  from  their  hearts 
delighted  with  the  law  of  God,  they  desire  to  live  no  otherwise 
than  the  law  commands. 

Those  that  are  such,  are  sons ;  whom,  not  nature,  but  that 
blessed  seed  of  Abraham,  that  is,  Christ,  could  make  such  ;  renew- 
ing by  his  grace  and  spirit  the  hearts  of  them  that  believe  in  him : 
wherefore  not  to  be  under  the  law,  is  not  to  be  free  from  it,  that 

646 


LUTHER'S  SERMONS.  "W 

they  may  do  those  things  that  are  contrary  to  it,  but  it  is  so  to  do 
good  and  abstain  from  evil,  not  through  compulsion,  but  by  free 
love  and  with  pleasure,  even  as  if  the  law  did  not  command  them. 
This  is  the  true  liberty  of  a  christian,  and  the  deliverance  of  him 
from  the  law ;  whereof  Paul  speaks,  1  Tim.  i.  "  The  law  is  not 
made  for  a  righteous  man,"  &.c.  which  is  as  much  as  if  he  had 
said,  a  righteous  man  of  his  own  accord  doth  good,  and  abstains 
from  evil,  having  no  regard  either  to  rewards  or  punishments;  and 
Rom.  vi.  "  Ye  are  not  under  the  law  but  under  grace ;"  that  is,  ye 
are  sons,  not  servants ;  and  also  Rom.  viii.  "  For  ye  have  not  re- 
ceived the  spirit  of  bondage  again  to  fear;  but  ye  have  received 
the  spirit  of  adoption." 

The  fifth  thing  that  Paul  here  commands  for  us  to  believe,  is, 
that  Christ  for  our  sake  was  made  under  the  law,  that  he  might 
deliver  us  from  the  bondage  of  it ;  and  of  unwilling  servants,  make 
us  free  sons.  Paul  saith,  speaking  of  Christ,  "  He  was  made  un- 
der the  law,  that  he  might  redeem  them  which  were  under  the 
law;"  that  is,  might  deliver  them  from  the  law.  He  delivers  them 
from  it,  not  bv  abolishing  it,  but  by  fulfilling  it;  giving  a  free  spi- 
rit which  shall  do  all  things  willingly  without  any  respect  to  its 
promises  or  threatenings.  This  was  the  condition  of  Adam  and 
Eve  before  they  had  sinned.  But  by  what  means  is  this  spirit 
given  and  liberty  obtained  ?  no  otherwise  than  by  faith ;  for  he  that 
truly  believes  that  Christ  came  for  this  cause,  that  he  might  de- 
liver us  from  the  law,  and  that  he  hath  already  delivered  him,  he, 
I  say,  hath  indeed  received  the  spirit  of  liberty,  and  doth  verily 
obtain  that  which  he  believeth;  for  both  faith  and  the  spirit  come 
together. 

When  the  angel  went  into  the  prison  to  deliver  Peter,  both  of 
them  were  in  the  prison  together ;  Peter  was  there,  being  cast  in 
by  Herod,  not  of  his  own  accord ;  but  the  angel  went  in  of  his 
own  accord ;  wherefore  it  was  free  for  him  to  go  forth  whenever 
he  pleased :  he  was  there  for  Peter's  sake,  and  not  for  his  own  : 
whom  when  Peter  heard  and  followed,  it  was  free  for  him  also 
to  go  forth  out  of  the  prison.  The  prison  here  represents  the  law ; 
Peter  our  conscience ;  and  the  angel  Christ.  Christ  being  absent, 
our  conscience  is  held  captive  by  the  law ;  being  unwilling  of 
itself,  it  is  moved  unto  good  things  by  the  threatenings  and  prom- 
ises thereof.  The  keepers  of  the  prison  are  the  teachers  which 
declare  the  force  of  the  law  to  us.  So  we,  being  bound  in  the 
prison  of  the  law,  Christ  comes  to  us  and  makes  himself  subject 
to  the  law,  and  does  the  works  of  the  law  with  his  own  accord ; 
yea,  and  doth  them  for  our  sake,  that  he  may  join  us  unto  him. 

If  now  we  cleave  to  him,  and  follow  him,  we  go  forth ;  but 

this  cleaving  to,  and  following  him,  is  nothinar  else  than  to  believe 

m  him,  and  not  to  doubt  that  he  became  man,  and  was  made  sub- 

I'ect  to  the  law  for  our  salvation ;  whereby  he  makes  us  ready  and 

13  I  647 


9S  LUTHER'S  SERMONS. 

willing  to  do  with  pleasure  all  things  that  the  law  requires.  The 
greater  our  faith  is,  the  nnore  ready  and  willing  our  nriinds  are  to 
do  those  tilings  that  God  commands :  this  is  the  true  deliverance 
from  the  law,  and  from  the  condemnation  of  sin  and  death.  By 
faith  we  must  pass  from  sin  and  death,  to  righteousness  and  life. 
Unless  we  understand  the  nature  of  faith,  we  shall  be  but  little 
benefited  by  the  writings  of  Paul. 

Verse  G.  "  And  because  ye  are  sons,  God  hath  sent  forth  the 
spirit  of  his  son  into  your  hearts,  crying,  Abba,  Father."  Here 
we  see  plainly  that  the  Holy  Ghost  cometh  to  the  saints,  not  by 
works,  but  by  faith  alone.  Sons  believe,  while  servants  only 
work ;  sons  are  free  from  the  law,  servants  are  held  under  the 
law ;  as  appears  by  those  things  that  have  been  before  spoken. 
But  how  comes  it  to  pass  that  he  saith,  "  because  ye  are  sons, 
God  hath  sent  forth  the  spirit,"  &c.  seeing  it  is  before  said,  that 
by  the  coming  of  the  spirit  we  are  changed  from  servants  to 
sons :  but  here,  as  though  we  could  be  sons  before  the  coming 
of  the  spirit,  he  saith,  "  because  ye  are  sons,"  &c.  To  this  ques- 
tion we  must  answer,  that  Paul  speaks  hei-e  in  the  same  manner 
that  he  did  before ;  that  is,  before  the  fulness  of  the  time  came, 
we  were  in  bondage  under  the  rudiments  of  the  world :  all  that 
shall  become  sons,  are  counted  in  the  place  of  sons  with  God: 
therefore  he  saith  rightly,  "  because  ye  are  sons ;"  that  is,  because 
the  state  of  sons  is  appointed  to  you  from  everlasting,  "  God  hath 
sent  forth  the  spirit  of  his  son ;"  to  wit,  that  he  might  finish  it  in 
you,  and  make  you  such  as  he  hath  long  since  of  his  goodness 
determined  that  he  would  make  you. 

Now  if  the  Father  give  unto  us  his  spirit,  he  will  make  us  his 
true  sons  and  heirs,  that  we  may  with  confidence  cry  with  Christ, 
Abba,  Father  ;  being  his  brethren  and  fellow  heirs.  The  apostle 
has  well  set  forth  the  goodness  of  God  which  makes  us  partakers 
with  Christ,  and  causes  us  to  have  all  things  common  with  him, 
so  that  we  Uve  and  are  led  by  the  same  spirit.  These  words  of 
the  apostle  show  that  the  Holy  Ghost  proceeds  from  Christ,  as 
he  calls  him  his  spirit.  God  hath  sent  forth  the  spirit  of  his  son, 
that  is,  of  Christ ;  for  he  is  the  spirit  of  God,  and  comes  from 
God  to  us,  and  not  ours ;  unless  one  will  say  after  this  manner, 
*'  my  holy  spirit,"  as  we  say,  "  my  God,"  "my  Lord,"  &c.  As 
he  is  said  to  be  the  holy  spirit  of  Christ,  it  proves  him  to  be  God 
of  whom  that  spirit  is  sent,  therefore  it  is  counted  his  spirit. 

Christians  may  perceive  by  this,  whether  they  have  in  them- 
selves the  Holy  Ghost:  to  wit,  the  spirit  of  sons;  whether  they 
hear  his  voice  in  their  hearts:  for  Paul  saith,  he  crieth  in  the 
hearts  which  he  possesscth,  Abba,  Father ;  he  saith  also,  Rom.  viii. 
"  We  have  received  the  spirit  of  adoption,  whereby  we  cry 
Abba,  Father."  Thou  hcarest  this  voice  when  thou  findest  so 
much  faith  in  thyself,  that  thou  dost  assuredly  without  doubting 

648 


LUTHER'S  SERMONS.  99 

presume  that  not  only  thy  sins  are  forgiven  thee,  but  also  that 
thou  art  the  beloved  son  of  God ;  which  being  certain  of  eternal 
salvation,  durst  both  call  him  Father,  and  be  delighted  in  him 
with  a  joyful  and  confident  jjeart.  To  doubt  these  things,  brings 
a  reproach  upon  the  death  of  Christ,  as  though  he  had  not  obtained 
all  things  for  us. 

It  may  be  that  thou  shalt  be  so  tempted,  as  to  fear  and  doubt,  and 
think  plainly  that  God  is  not  a  favourable  Father,  but  a  wrathful 
revenger  of  sins :  as  it  happened  with  Job  and  many  other  saints : 
but  in  such  a  conflict,  this  trust  and  confidence  that  thou  art  a 
son,  ought  to  prevail  and  overcome.  It  is  said,  Rom.  viii.  "  The 
spirit  itself  maketh  intercession  for  us  with  groanings  which  can- 
not be  uttered ;  and  that  he  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God."  How  can  it  therefore  be  that  our 
hearts  should  not  hear  this  cry  and  testimony  of  the  spirit  ?  But 
if  thou  dost  not  feel  this  cry,  take  heed  that  thou  be  not  slothful 
and  secure ;  pray  constantly,  for  thou  art  in  an  evil  state. 

Cain  saith.  Gen.  iv.  "  My  punishment  is  greater  than  I  can 
bear.  Behold,  thou  hast  driven  me  out  this  day  from  the  face  of 
the  earth ;  and  from  thy  face  shall  I  be  hid ;  and  it  shall  come  to 
pass,  that  every  one  that  findeth  me  shall  slay  me."  This  is  a 
dreadful  and  terrible  cry,  which  is  heard  from  all  Cain's  progeny ; 
all  such  as  trust  to  themselves  and  their  own  works;  who  put  not 
their  trust  in  the  Son  of  God,  neither  consider  that  he  was  sent  from 
the  Father,  made  of  a  woman  under  the  law ;  much  less  that  all 
these  things  were  done  for  their  salvation.  And  while  their  un- 
godliness is  not  herewith  content,  they  begin  to  persecute  even 
the  sons  of  God  ;  and  grow  so  cruel,  that  after  the  example  of 
their  father  Cain,  they  cannot  rest  until  they  slay  their  righteous 
brother  Ahel:  wherefore  the  blood  of  Christ  continually  cries  out 
against  them  nothing  but  punishment  and  vengeance  ;  but  for  the 
heirs  of  salvation,  it  cries  by  the  spirit  of  Christ  for  nothing  but 
grace  and  reconciliation. 

The  apostle  here  uses  a  Syrian  and  Greek  word ;  saying,  Abba, 
Pater.  This  word  Abba,  in  the  Syrian  tongue,  signifies  a  father; 
by  which  name  the  chief  of  monasteries  are  still  called ;  and  by 
the  same  name,  Heremites  in  time  past,  being  holy  men,  called 
their  presidents:  at  last  by  use,  it  was  also  made  a  Latin  word. 
Therefore  that  which  Paul  saith,  is  as  much  as.  Father,  Father ; 
or  if  thou  hadst  rather,  •'  my  Father." 

Verse  7.  "Wherefore  thou  art  no  more  a  servant,  but  a  son, 
and  if  a  son,  then  an  heir  of  God  through  Christ."  He  saith,  that 
after  the  coming  of  the  spirit,  after  the  knowledge  of  Christ,  "  thou 
art  not  a  servant."  A  son  is  free  and  willing,  a  servant  is  com- 
pelled and  unwilling :  a  son  liveth  and  resteth  in  faith,  a  servant 
in  works.     Therefore  it  appears  that  we  cannot  obtain  salvation 

649 


100  LUTHER'S  SERMONS. 

of  God^y  works ;  but  before  thou  workest  that  which  is  accept- 
able to  him,  it  is  necessary  that  thou  receive  salvation;  then 
good  works  will  freely  flow,  to  the  honour  of  thy  heavenly  Father, 
and  to  the  profit  of  thy  neighbours ;  without  any  fear  of  punish- 
ment, or  looking  for  reward. 

If  this  inheritance  of  the  Father  be  thine  by  faith,  surely  thou 
art  rich  in  all  things,  before  thou  hast  wrought  any  thing.  It  is 
said,  1  Peter  i.  Your  salvation  is  prepared  and  reserved  in  heaven^ 
to  be  showed  in  the  last  time ;  wherefore,  the  works  of  a  Christian 
ought  to  have  no  regard  to  merit,  which  is  the  manner  of  ser- 
vants, but  only  for  the  use  and  benefit  of  our  neighbours,  whereby 
we  may  truly  live  to  the  glory  of  God.  Lest  that  any  think  that  so 
great  an  inheritance  cometh  to  us  without  cost,  (although  it  be 
given  to  us  without  our  cost  or  merit,)  yet  it  cost  Christ  a  dear 
price;  who,  that  he  might  purchase  it  for  us,  was  made  under 
the  law,  and  satisfied  it  for  us,  both  by  life  and  also  by  death. 

Those  benefits  which  from  love  we  bestow  upon  our  neighbour, 
come  to  him  freely,  without  any  charges  or  labour  of  his ;  not- 
withstanding they  cost  us  something;  even  as  Christ  hath  be- 
stowed those  things  which  are  his  upon  us.  Thus  hath  Paul 
called  back  the  Galatians  from  the  teachers  of  works,  which 
preached  nothing  but  the  law,  perverting  the  Gospel  of  Christ. 
Which  things  are  very  necessary  to  be  marked  of  us  also ;  for 
the  pope,  with  his  prelates  and  monks,  hath  for  a  long  time  in- 
truded, urging  his  laws,  which  are  foolish  and  pernicious,  dis- 
agreeing in  every  respect  with  the  word  of  God ;  seducing  almost 
the  whole  world  from  the  Gospel  of  Christ,  and  plainly  extin- 
guishing the  faith  of  sons ;  as  the  scripture  hath  in  divers  places 
manifestly  prophesied  of  his  kingdom.  Wherefore,  let  every  one 
that  desires  salvation,  diligently  take  heed  of  him  and  his  fol- 
lowers, no  otherwise  than  Satan  himself. 

650 


LUTHER'S  SERMONS.  Wi 


SERMON  IIL 

Luke  X.,from  the  23d  to  the  Slth  verse,  inclusive. 

23.  And  he  turned  him  unto  his  disciples,  and  said  privately,  Blessed  are 
the  eyes  which  see  the  things  which  ye  see. 

24.  For  I  tell  you,  That  many  prophets  and  kings  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen  them;  and  to  hear  those  things  which 
ye  hear,  and  have  not  heard  them. 

25.  And  behold,  a  certain  lawyer  stood  up,  and  tempted  him,  saying, 
Master,  what  shall  I  do  to  inherit  eternal  life  ? 

26.  He  said  unto  him,  What  is  written  in  the  law  ?  how  readest  thou  ? 

27.  And  he  answering  said.  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy  mind ; 
and  thy  neighbour  as  thyself. 

28.  And  he  said  unto  him.  Thou  hast  answered  right:  this  do,  and  thou 
shalt  live. 

29.  But  he,  willing  to  justify  himself,  said  unto  Jesus,  And  who  is  my 
neighbour  ? 

30.  And  J^sus  answering,  said,  A  certain  man  went  down  from  Jerusalem 
to  Jericho,  ^d  fell  among  thieves,  which  stripped  him  of  his  raiment,  and 
wounded  him,  and  departed,  leaving  him  half  dead. 

31.  And  by  chance  there  came  down  a  certain  priest  that  way;  and  when 
he  saw  him,  he  passed  by  on  the  other  side. 

32.  And  likewise  a  Levite,  when  he  was  at  the  place,  came. and  looked  on 
him,  and  passed  by  on  the  other  side. 

33.  But  a  certain  Samaritan,  as  he  journeyed,  came  where  he  was;  and 
when  he  saw  him,  he  had  compassion  on  him. 

34.  And  went  to  him,  and  bound  up  his  wounds,  pouring  in  oil  and  wine, 
and  set  him  on  his  own  beast,  and  brought  him  to ''an  inn,  and  took  care 
of  him. 

35.  And  on  the  morrow,  when  he  departed,  he  took  out  two  pence,  and 
gave  them  to  the  host,  and  said  unto  him.  Take  care  of  him ;  and  whatsoever 
thou  spendest  more,  when  I  come  again,  I  will  repay  thee. 

36.  Which  now  of  these  three,  thinkest  thou,  was  neighbour  unto  him 
that  fell  among  the  thieves'? 

37.  And  he  said.  He  that  showed  mercy  unto  him.  Then  said  Jesus  unto 
him.  Go,  and  do  thou  likewise. 

I  HOPE  that  you  rightly  understand  this  gospel,  it  being  preached 
every  year;  notwithstanding,  occasion  now  offers,  and  we  shall 
treat  of  it  again.  First,  the  evangelist  saith  that  Christ  took  his 
disciples  aside,  and  said  unto  them  secretly,  "  Blessed  are  the 
eyes  which  see  the  things  that  ye  see ;  for  I  tell  you  that  many 
prophets  and  kings  have  desired  to  see  those  things  which  ye 
see,  and  have  not  seen  them ;  and  to  hear  those  things  which  ye 
hear,  and  have  not  heard  them."  To  see  and  to  hear,  is  to  be 
understood  in  this  place,  simply  of  the  outward  se'eing  and  hear- 
ing ;  to  wit,  that  they  saw  Christ  come  in  the  flesh,  heard  his 
sermons,  and  were  present  at  those  miracles  which  he  did  among 
the  Jews.     The  Jews  saw  the  same  according  to  the  flesh,  yea, 

1 2  651 


ICft  LUTHER'S  SERMONS. 

and  felt  them  also;  yet  did  they  not  truly  acknowledge  him  for 
Christ,  as  the  apostles  did;  and  especially  Peter,  who  in  the 
name  of  all  the  rest  did  confess  him,  saying,  "  Thou  art  Christ, 
the  Son  of  the  living  God."  We  grant,  indeed,  that  there  were 
some  among  the  Jews  which  acknowledged  him,  as  did  the  apos- 
tles, but  the  number  of  them  was  very  small ;  wherefore,  he  taketh 
his  apostles  severally  unto  himself. 

Many  prophets  and  kings  have  seen  Christ,  howbeit,  in  the 
spirit ;  as  the  Lord  himself  saith  to  the  Jews,  of  Abraham  ;  John 
viii.  "  Your  father  Abraham  rejoiced  to  see  my  day ;  and  he 
saw  it,  and  was  glad."  The  Jews  thought  that  he  had  spoken 
of  the  bodily  seeing ;  but  he  spake  of  the  spiritual  seeing,  whereby 
all  Christian  hearts  did  behold  him  before  he  was  born ;  for  if 
Abraham  saw  him,  undoubtedly  many  other  prophets  in  whom 
the  Holy  Ghost  was,  saw  him  also.  And  although  this  seeing 
saved  the  holy  fathers  and  prophets,  yet  did  they  always  with 
most  inward  and  hearty  affection  desire  to  see  Christ  in  the  flesh, 
as  is  plainly  showed  in  the  prophets ;  wherefore  the  Lord  saith 
unto  his  disciples,  which  saw  him  both  in  the  flesh  and  in  the 
spirit,  "  Blessed  are  the  eyes  which  see  those  things  which  you 
see ;"  as  if  he  had  said,  now  is  the  acceptable  year  and  time  of 
grace ;  the  matter  is  so  weighty  and  precious,  that  the  eyes  are 
said  to  be  blessed  which  see  it ;  for  now  was  the  gospel  preached 
openly  and  manifestly  both  by  Christ  and  also  by  his  apostles ; 
whereupon  he  here  calleth  them  all  blessed  which  see  and  hear 
such  grace;  which  I  have  preached  much,  and  a  long  time  to 
you ;  I  would  to  God  that  you  keep  that  which  I  have  spoken 
fresh  in  memory. 

When  the  Lord  spake  these  things,  a  certain  lawyer  stood  up, 
showing  himself,  as  he  thought,  to  be  some  great  one ;  who, 
tempting  the  Lord,  saith.  Master,  what  shall  I  do  to  inherit  eternal 
life  ?  This  lawyer  was  endued  with  wisdom,  and  not  unskilful 
in  the  scriptures,  which  even  his  answer  declares ;  yet  in  this 
place  he  is  proved  a  fool:  yea,  he  is  brought  to  shame  and  igno- 
miny; for  Christ  taketh  away  all  his  glorying  in  one  word; 
believing  that  he  had  observed  the  whole  law,  and  that  he  was 
chief  one  with  respect  to  others,  as  undoubtedly  he  was,  he 
thought  himself  sufficiently  worthy  by  reason  of  his  godliness 
and  learning  to  be  conversant  with  the  Lord.  But  what  doth  the 
Lord  in  this  case?  the  following  text  declares:  "And  he  said 
unto  him,  what  is  written  in  the  law?  how  readest  thou?  he 
answered  and  said.  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and 
with  all  thy  m1nd,  and  thy  neighbour  as  thyself  Then  he  said 
unto  him,  thou  hast  answered  right;  do  this,  and  thou  shalt  live." 
Methinks  the  Lord  gave  this  good  man  a  hard  lesson ;  he  deals 
very  plainly  with  him,  and  puts  him  to  shame  openly,  before  all. 

652 


LUTHER'S  SERMONS.  103 

He  proves  that  he   had  done  nothing ;   who,  notwithstanding, 
thought  that  he  had  done  all  things. 

If  1  had  time,  many  things  might  be  spoken  of  the  two  com- 
mandments; for  they  are  the  chief  and  greatest  commandments 
in  Moses;  on  which  the  whole  law  and  and  all  the  prophets 
hang ;  as  Christ  himself  saith  in  Matthew.  'If  we  consider  the 
commandments  of  Moses,  they  have  respect  altogether  unto  love 
for  this  commandment,  "  Thou  shall  have  no  other  gods  before 
me ;"  we  cannot  otherwise  declare  or  interpret,  than  this.  Thou 
shalt  love  God  alone ;  so  Moses  expounded,  where  he  saith, 
Deut.  vi.  4  and  5,  "  Hear,  O  Israel :  the  Lord  our  God  is  one 
Lord :  and  thou  shalt  love  the  Lord  thy  God  with  all  thine  heart, 
and  with  all  thy  soul,  and  with  all  thy  might ;"  from  whence  the 
lawyertook  his  answer.  But  the  Jews  think  that  this  commandment 
extends  no  farther,  than  that  they  should  not  set  up  or  worship 
idols.  And  if  they  can  say  and  witness  that  they  have  one  God 
only,  and  worship  none  but  him,  they  think  they  have  observed 
this  commandment;  after  the  same  sort  did  this  lawyer  under- 
stand it ;  but  that  was  an  evil  and  wrong  understanding  thereof. 

We  must  otherwise  consider  and  understand  this  precept,  thou 
shalt  have  no  other  gods  before  me.  Thou,  it  saith,  with  all  that 
thou  art,  but  especially  it  requireth  all  thine  heart,  soul,  and 
strength.  It  speaketh  not  of  the  tongue,  not  of  the  hand,  or  the 
knees ;  but  of  the  whole  man,  whatsoever  thou  art  and  hast. 
That  no  other  god  may  be  worshipped  by  me,  it  is  necessary 
that  I  have  the  true  and  only  God  in  my  heart ;  that  is,  I  must 
love  him  from  my  heart,  so  that  I  always  depend  upon  him,  trust 
in  him,  repose  my  hope  in  him,  have  my  pleasure,  love,  and  joy 
in  him,  and  daily  remember  him.  If  we  take  pleasure  in  any- 
thing, we  say,  it  doth  me  good  inwardly  at  the  heart ;  and  if  any 
speak  or  laugh,  and  do  it  not  in  good  earnest,  neither  from  his 
heart,  we  are  apt  to  say,  he  speaks  or  laughs  indeed,  but  it  comes 
not  from  the  heart.  The  love  of  the  heart  in  the  scriptures  sig- 
nifies a  vehement  and  special  love,  which  we  ought  to  bear 
tovt^ard  God.  They  who  serve  God  with  mouth,  hands,  and 
knees  only,  are  hypocrites ;  neither  hath  God  any  care  of  them, 
4br  he  will  not  have  part,  but  the  whole. 

The  Jews  outwardly  abstained  from  idolatry,  and  served  God 
alone  in  mouth,  but  their  hearts  were  far  removed  from  him ; 
being  full  of  diffidence  and  unbelief.  Outwardly,  they  seemed 
to  be  very  earnest  in  serving  God,  but  within  they  were  full  of 
idolatry;  whereupon,  the  Lord  said  unto  them.  Matt,  xxiii. 
"  Woe  unto  you,  scribes  and  Pharisees,  hypocrites ;  for  ye  are 
like  unto  whited  sepulchres,  which  indeed  appear  beautiful  out- 
ward, but  are  within  full  of  dead  men's  bones,  and  of  all  unclean- 
ness.  Even  so  ye  also  outwardly  appear  righteous  unto  men ; 
but  within  ye  are  full  of  hypocrisy  and  iniquity."    These  are 

653 


ICRl  LUTHER'S  SERMONS. 

those  wicked  ones  who  glory  in  the  outward  thing,  which  go 
about  to  justity,  and  make  themselves  good  by  their  own  works, 
after  the  manner  of  this  lawyer.  Consider  how  great  the  pride 
of  this  man  was ;  he  cometli  forth  as  though  he  could  not  be 
blessed,  or  rebuked  of  the  Lord.  He  thought,  yea,  it  seemed  to 
him,  that  the  Lord  would  commend  and  praise  his  life  before  the 
people.  He  thought  not  to  learn  any  thing  of  the  Lord,  but 
sought  only  his  own  commendation  ;  he  would  willingly  have  had 
Christ  set  forth  his  praise,  toward  whom  the  eyes  of  all  were 
bent ;  and  who  was  an  admiration  to  all.  So  all  hypocrites  out- 
wardly pretend  to  excellent,  great,  and  weighty  works. 

They  say  that  they  have  respect  neither  to  glory  or  praise ; 
but  in  their  hearts  they  are  full  of  ambition,  and  wish  that  their 
holiness  were  known  to  the  whole  world.  Like  unto  this  lawyer, 
are  all  they  which  most  grievously  offend  against  the  first  com- 
mandment', and  think  that  God  is  to  be  loved  no  more  than  the 
sound  of  the  words,  and  that  thereby  it  is  fulfilled ;  the  command- 
ment therefore  remains  in  their  mouth,  and  doth  as  it  were  float 
above  the  heart,  and  pierceth  it  not.  But  I  must  go  farther ;  I 
must  so  love  God  that  I  can  be  content  to  forsake  all  creatures 
for  his  sake,  and  if  required  my  body  and  life.  I  must  love  him 
above  all  things,  for  h^  is  jealous,  and  cannot  suffer  any  thing  to 
be  loved  above  him,  but  under  him  he  permits  us  to  love  any 
thing.  Even  as  the  husband  suffers  his  wife  to  love  her  maids, 
the  house,  household  things,  and  such  like,  howbeit  he  suflers  her 
not  to  love  any  thing  with  that  love  wherewith  she  is  bound  to 
him,  but  will  have  her  leave  all  such  things  for  his  sake.  Again, 
the  wife  requireth  the  same  of  her  husband.  In  the  same  man- 
ner, God  suffers  us  to  love  his  creatures ;  yea,  therefore  are 
they  created,  and  are  good. 

The  sun,  gold  and  silver,  and  whatsoever  by  nature  is  fair, 
procures  our  love;  which  makes  it  dear  to  us,  neither  is  God 
offended  thereat.  But  that  I  should  cleave  to  the  creature,  and 
love  it  equally  with  him,  he  will  not  suffer;  yea,  he  will  have 
me  both  deny  and  forsake  all  these  things  when  he  requires  it  of 
me,  and  will  have  me  to  be  content,  although  I  never  see  the  sun, 
money  or  riches.  The  love  of  the  creature  must  be  far  inferior 
to  the  love  of  the  Creator.  As  he  is  the  Sovereign,  he  requires 
that  I  love  him  above  all  other  things ;  if  he  will  not  suffer  me  to 
love  any  thing  equally  with  him,  much  less  will  he  suffer  me  to 
love  any  thing  above  him.  You  see  now  what  I  think  it  is  to  love 
God  with  all  the  heart,  with  all  the  soul,  and  with  all  the  mind. 
To  love  God  with  all  the  heart,  is  to  love  him  above  all  creatures ; 
that  is,  although  creatures  are  very  amiable  and  dear  to  me,  and 
that  I  take  great  delight  in  them,  yet  must  I  so  love  them,  that  I 
contemn  and  forsake  them  when  my  Lord  requires  it  of  me. 

To  love  God  with  all  the  soul,  is  to  bestow  our  whole  life  and 

654 


LUTHER'S  SERMONS.  WS 

body  at  his  pleasure ;  so  that  if  the  love  of  the  creature,  or  any 
temptation  assail  us,  or  would  overconme  us,  we  may  say,  I  had 
rather  part  with  all  these  than  forsake  my  God ;  whether  he  cast 
me  off,  or  destroy  me,  or  whatsoever  through  his  permission  shall 
come  upon  me,  I  had  rather  leave  all  than  him.  Whatsoever  I 
have  and  am,  I  will  bestow,  but  him  I  will  not  forsake.  The  soul, 
in  the  scriptures,  signifies  the  life  of  the  body,  and  whatsoever  is 
done  by  the  five  senses;  as  eating,  drinking,  sleeping,  waking, 
seeing,  hearing,  smelling,  tasting,  and  whatsoever  the  soul  work- 
eth  by  the  body.  To  love  God  with  all  the  strength,  is,  for  his 
cause  to  renounce  all  the  members  and  limbs  of  the  body,  so  that 
one  will  expose  to  peril  both  flesh  and  body,  before  he  will  com- 
"mit  that  which  is  unjust  against  God.  To  love  God  with  all  the 
mind,  is  to  do  nothing  but  what  will  please  him. 

You  perceive  now  what  is  contained  in  this  commandment  of 
God.  Thou,  thou,  saith  he,  and  that  wholly ;  not  thy  hands,  not 
thy  mouth,  not  thy  knees  alone,  but  every  part  of  thee.  They 
who  do  these  things,  as  it  is  said,  do  truly  fulfil  it :  but  no  man 
lives  on  earth  that  doth  so :  yea,  we  all  do  otherwise.  Wherefore 
the  law  doth  make  us  all  sinners ;  not  so  much  as  the  least  jot  or 
point  thereof  is  fulfilled  by  them  that  are  most  holy  in  this  world. 
No  man  cleaves  with  all  his  heart  to  God,  and  leaves  all  things 
for  his  sake.  How  can  it  be  that  we  should  love  God  when  his 
Vvill  is  not  settled  in  our  mind  ?  if  I  love  God,  I  cannot  but  love  his 
will  also.  If  God  send  sickness,  poverty,  shame  and  ignominy, 
it  is  his  will :  at  which  we  murmur ;  our  minds  are  carried  hither 
and  thither;  we  bear  it  very  impatiently.  We,  like  this  pharisee 
and  lawyer,  lead  an  honest  life  outwardly;  we  worship  God,  we 
serve  him,  we  fast,  we  pray,  we  behave  ourselves  in  outward  ap- 
pearance justly  and  holy.  But  God  doth  not  require  that  of  us, 
but  that  we  should  bend  ourselves  to  do  his  will  with  pleasure  and 
love,  cheerfully  and  lovingly.  Whatsoever  the  Lord  saith  to  the 
lawyer,  he  saith  to  us  all ;  to  wit,  that  we  have  yet  done  nothing, 
but  that  all  things  remain  yet  to  be  done.  All  men  are  therefore 
guilty  of  death,  and  subject  to  Satan.  All  men  are  liars,  vain  and 
filthy,  and  to  whatsoever  they  pretend,  it  is  worth  nothing.  We 
are  wise  in  woi'ldly  matters,  we  scrape  together  money  and  goods, 
we  speak  fairly  before  men,  and  cunningly  propound  and  set  forth 
our  case.  What  doth  God  care  for  these  things  ?  He  requires 
us  to  love  him  with  our  whole  heart,  which  no  man  living  is  able 
to  perform  of  himself;  therefore  it  is  inferred  that  we  are  all  sin- 
ners, but  especially  those  whose  life  hath  a  goodly  outward  show 
only. 

Having  discussed  the  former  part  of  the  text,  namely,  the 
preaching  of  the  law,  now  follows  the  other  part,  which  is  the 
preaching  of  the  gospel ;  which  declares  how  we  may  fulfil  the 
14  655 


106  LUTHER'S  SERMONS. 

law,  and  from  whence  that  fulfilling  is  taken ;  which  we  shall  learn 
of  the  Samaritan. 

What  doth  the  lawyer  after  the  Lord  had  thus  dealt  with  him  1 
He,  says  the  evangelist,  willing  to  justify  himself,  spake  unto  the 
Lord,  and  asked  him.  Who  is  my  neighbour?  He  asked  not  who 
is  my  God?  as  if  he  said,  I  owe  nothing  to  God;  neither  do  I 
want  any  thing  of  him :  yea,  it  seems  to  me  that  I  do  not  owe 
any  thing  to  man;  nevertheless  I  would  be  willing  to  know  who 
is  my  neighbour.  The  Lord  answering  him,  brings  forth  a  good 
similitude,  whereby  he  declares  that  we  are  all  neighbours  one  to 
another;  as  well  he  that  giveth  a  benefit,  as  he  that  receiveth  or 
needeth  one :  although  by  the  text  it  seems  to  appear,  that  he  only 
is  a  neighbour  who  bestows  a  benefit  upon  another.  But  the 
scripture  makes  no  difference;  sometimes  calling  him  our  neigh- 
bour who  bestows  a  benefit,  and  sometimes  him  that  receives  it. 

By  this  similitude  the  Lord  inferreth,  Go  and  do  thou  Ukeioise: 
so  that  the  lawyer  had  ofl^ended  not  only  against  God,  but  also 
against  man;  and  was  destitute  of  love  both  to  God  and  his  neigh- 
bour. This  wretched  man  is  brought  into  such  a  situation  that 
he  is  found  to  be  altogether  evil,  even  from  the  head  to  the  feet. 
How  came  it  to  pass  that  he  being  so  skilful  in  the  scripture,  was 
not  aware  of  this?  He  led  a  pharisaical,  hypocritical,  and  coun- 
terfeit life,  which  had  no  regard  to  his  neighbour,  or  to  succour 
and  help  others  ;  but  sought  thereby  only  glory  and  honour  before 
men,  and  thought  by  negligent  and  dissolute  living  to  get  to 
heaven.  But  ye  have  heard  very  often  that  a  christian  life  con- 
sisteth  in  this,  that  we  deal  with  faith  and  the  heart  in  things  that 
pertain  to  God ;  but  use  our  life  and  works  towards  our  neigh- 
bours. But  we  must  not  wait  until  our  neighbour  seeks  a  benefit, 
and  requires  something  of  us,  but  according  to  our  duty  must 
prevent  his  asking,  and  of  our  own  accord  offer  our  liberality  to 
him. 

We  will  now  see  what  is  contained  in  the  parable.  The  Sa- 
maritan, in  this  place,  is  without  doubt  our  Lord  .Tesus  Christ, 
who  hath  declared  his  love  toward  God  and  man.  Toward  God, 
in  descending  from  heaven,  being  made  incarnate,  and  fulfilling 
the  will  of  his  father;  toward  man,  wherein  after  baptism,  he  be- 
gan to  preach,  to  work  miracles,  to  heal  the  sick ;  neither  was 
there  any  work  that  he  did,  which  concerned  himself  only,  but 
all  were  directed  to  his  neighbours ;  being  made  our  minister, 
when  notwithstanding  he  is  above  all,  and  equal  with  God.  But 
he  did  all  these  things  knowing  that  they  pleased  God,  and  that 
it  was  the  will  of  his  Father.  When  he  had  fulfilled  the  com- 
mandment, that  he  loved  God  with  all  his  heart,  he  committed  his 
life  and  whatsoever  he  had,  to  the  will  of  his  Father ;  saying, 
Father,  behold  all  that  I  have  is  thine ;  I  leave  for  thy  sake  the 

656 


LUTHER'S  SERMONS.  107 

'  glory  and  honour  which  I  have  had  among  men,  yea,  and  all 
things,  that  the  world  may  know  how  much  I  love  thee. 

This  is  that  Samaritan,  who,  without  being  desired  by  prayers, 
came  and  fulfilled  the  law ;  he  alone  hath  fulfilled  it ;  which  praise 
none  can  take  from  him :  he  alone  hath  deserved  it,  and  to  him 
only  it  appertaineth.  He,  being  touched  with  pity,  has  compas- 
sion on  the  wounded  man,  binds  up  his  wounds,  brings  him  to  an 
Inn,  and  provides  for  him.  This  pertaineth  to  us:  the  man  which 
lieth  wounded,  beaten,  spoiled,  and  half  dead,  is  Adam;  yea,  and 
we  also.  The  thieves  which  wounded  and  left  us  in  this  deplora- 
ble situation,  are  the  devils.  We  are  not  able  to  help  ourselves, 
and  should  we  be  left  in  this  situation,  we  should  die  through  an- 
guish and  distress ;  our  wounds  would  become  festered  and  our 
afflictions  exceedingly  great. 

This  excellent  parable  is  set  before  us  to  show  us  what  we  are, 
and  what  is  the  strength  of  our  reason  and  free  will.  If  that 
wretched  man  had  attempted  to  help  himself,  his  case  would 
have  been  made  worse ;  he  would  have  hurt  himself,  he  would 
have  opened  his  wounds  anew  by  exertion,  and  so  would  have 
fallen  into  greater  calamity.  Again,  if  he  had  been  left  lying, 
without  assistance,  his  case  would  have  been  the  same.  So  it  is 
when  we  are  left  to  ourselves;  our  studies  and  endeavours 
amount  to  nothing.  Sundry  ways  and  divers  means  have  been 
invented  to  amend  our  lives,  and  get  to  heaven;  this  man  found 
out  this  way,  another  that;  whereby  innumerable  sorts  o^ orders 
have  increased  ;  letters  of  indulgences,  pilgrimages  to  Saints,  &c. 
which  have  always  made  the  state  of  Christianity  worse.  This 
is  the  world,  which  is  represented  by  this  wounded  man;  he  be- 
ing laden  with  sins,  fainting  under  a  heavy  burden,  and  not  able 
to  help  himself. 

But  the  Samaritan  who  had  fulfilled  the  law,  is  perfectly  sound 
and  whole ;  he  doth  more  than  either  the  Priest  or  Levite ;  he 
binds  up  his  wounds,  pours  in  oil  and  wine,  sets  him  upon  his 
own  beast,  brings  him  to  an  Inn,  makes  provision  for  him,  and 
when  he  departs,  diligently  commends  him  to  the  host,  and  leaves 
him  with  sufficient  to  pay  his  expenses ;  none  of  which  either  the 
Priest  or  Levite  did.  By  the  Priest,  is  signified  the  holy  fathers 
which  flourished  before  Moses :  the  Levite  is  a  representation  of 
the  priesthood  of  the  Old  Testament.  All  these  could  do  nothing 
by  their  works,  but  passed  by  like  unto  this  Priest  and  Levite : 
wherefore,  though  I  had  all  the  good  works  of  Noah,  Abraham, 
and  all  the  faithful  fathers,  they  would  profit  me  nothing. 

The  Priest  and  Levite  saw  the  miserable  man  lie  wounded, 
but  they  could-  not  help  him ;  they  saw  him  lie  half  dead,  but 
could  not  give  him  any  remedy.  The  holy  fathers  saw  men 
drowned  and  plunged  all  over  in  sin  ;  they  also  felt  the  sting  and 
anguish  thereof,  but  they  could  make  the  case  no  better.     These 

657 


108  LUTHER'S  SE;RM0NS. 

were  the  preachers  of  the  law  ;  which  shows  what  the  world  is, 
namely,  that  it  is  full  of  sin,  and  lieth  half  dead,  and  cannot  help 
itself  with  its  utmost  strength  and  reason.  But  Christ  is  that  true 
Samaritan,  who  is  moved  with  the  case  of  the  miserable  man; 
he  binds  up  his  wounds,  and  having  great  care  of  him,  pours  in 
oil  and  wine,  which  is  the  pure  gospel.  He  pours  in  oil  when 
grace  is  preached ;  when  it  is  said,  O  miserable  man,  this  is  thy 
increduility,  this  is  thy  condemnation;  thus  art  thou  wounded 
and  sick  :  but  I  will  show  thee  a  remedy ;  join  thyself  to  this  Sa- 
maritan, Christ  the  Saviour;  he  will  help  and  succour  thee. 

The  nature  of  oil,  as  we  know,  is  to  make  soft  and  mollify;  so 
the  sweet  and  gentle  preaching  of  the  gospel,  makes  the  heart 
soft  and  tender  toward  God  and  Our  neighbours.  Sharp  wine 
signifieth  the  cross  of  affliction,  which  forthwith  follows:  there 
is  no  cause  for  a  Christian  to  seek  the  cross,  for  it  sooner  hangs 
over  his  head  than  he  is  aware  of;  as  Paul  witnesseth,  2  Tim.  iii. 
"  All  that  will  live  godly  in  Christ  Jesus,  shall  sutler  persecution." 
This  is  the  cognizance  and  badge  of  this  King;  and  he  that  is 
ashamed  of  it,  pertaineth  n6t  to  him.  Moreover,  the  Samaritan 
puts  the  wounded  man  upon  his  own  beast:  this  is  the  Lord 
Jesus  Christ,  who  supports  us,  and  carries  us  upon  his  shoulders. 
There  is  scarce  a  more  amiable  and  comfortable  passage  in  the 
whole  scripture,  than  that  where  Christ  compares  himself  to  a 
shepherd,  who  carrieth  again  the  lost  sheep  upon  his  shoulders  to 
the  flock. 

The  Inn  is  the  state  of  Christianity  in  this  world,  wherein 
we  must  abide  for  a  short  time;  the  host  is  the  ministers  and 
preachers  of  the  gospel,  whose  charge  is  to  have  care  of  us. 
This,  therefore,  is  the  sum  of  the  text ;  the  kingdom  of  Christ  is 
a  kingdom  of  mercy  and  grace ;  Christ  beareth  our  defects  and 
infirmities ;  he  taketh  our  sins  upon  himself,  and  bears  our  fall 
willingly ;  we  daily  lie  upon  his  neck,  neither  is  he  weary  with 
bearing  us.  It  is  the  duty  of  the  preachers  of  this  kingdom  to 
comfort  consciences,  to  handle  them  gently,  to  feed  them  with 
the  gospel,  to  bear  the  weak,  to  heal  the  sick;  they  ought  fitly 
to  apply  the  word  according  to  the  need  of  every  one. 

This  is  the  duty  of  a  true  bishop  and  preacher,  not  to  proceed 
by  violence,  as  is  the  custom  of  some  bishops  at  the  present  day, 
which  vex,  torment,  and  cry,  he  that  will  not  willingly,  shall  be 
compelled  to  do  it.  We  must  in  no  wise  proceed  in  this  manner; 
but  a  bishop  or  preacher  ought  to  behave  himself  as  a  healer  of 
the  sick,  who  dealeth  very  tenderly  with  them,  uttering  very 
loving  words,  talking  gently,  and  bestowing  all  his  endeavours  to 
do  them  good.  A  bishop  or  minister  ought  to  consider  his  parish 
as  a  hospital,  wherein  are  such  as  are  afflicted  with  divers  kinds 
of  disease.     If  Christ  be  thus  preached,  faith  and   love   come 

together,  which  fulfil  the  commandment  of  love. 

658 


LUTHER'S  SERMONS.  109 

As  a  knowledge  of  the  law  and  the  gospel,  and  the  difference 
between  them,  are  very  necessary,  I  will  treat  of  them  somewhat 
more  at  large.  I  have  often  informed  you  that  the  whale  scrip- 
ture divideth  itself  into  two  parts:  namely,  the  laio  and  the  gos- 
pel. The  law  teaches  us  our  duty,  and  what  the  will  of  God 
requires  of  us :  the  gospel  teaches  how  that  is  to  be  received 
which  the  law  commandeih ;  as  if  I  take  medicine,  one  thing  is 
to  tell  what  the  disease  is,  and  another  to  administer  that  which 
is  good  and  wholesome  to  remedy  it.  So  stands  the  case  here ; 
the  law  reveals  the  disease,  and  the  gospel  administers  the  medi- 
cine ;  which  is  manifest  even  by  the  text  whereof  we  have 
already  treated. 

The  lawyer  comes,  and,  being  desirous  of  eternal  life,  asketh 
what  he  must  do ;  the  law  declareth  it  unto  him,  saying,  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  with  all  thy  soul, 
with  all  thy  strength,  and  with  all  thy  mind,  and  thy  neighbour 
as  thyself.  He  that  reads  these  words  in  a  careless  manner,  as 
did  the  lawyer,  understandeth  them  not.  We  must  pierce  into 
the  law ;  God  must  be  loved  by  me  from  the  bottom  of  my  heart ; 
I  must  love  him  with  all  the  soul ;  that  is  from  the  depth  of  the 
soul,  so  that  I  thoroughly  feel  in  myself  that  I  love  him ;  I  must 
likewise  love  him  with  all  my  strength ;  that  is,  with  all  my 
members ;  also  with  all  my  mind ;  that  is,  with  all  my  senses, 
cogitations,  and  thoughts ;  all  must  be  directed  to  God. 

I  find  in  myself  that  I  do  none  of  these  things ;  for  if  I  must 
love  God  with  all  my  heart,  soul,  strength,  and  mind,  it  is  requi- 
site that  my  eyes  show  no  angry  twinkling  or  motion,  that  my 
tongue  speak  no  angry  word,  that  my  feet,  hands,  ears,  &c.,  show 
no  sign  of  wrath ;  that  my  whole  body,  even  from  the  crown  of 
the  head  to  the  soles  of  the  feet,  and  all  things  belonging  thereto, 
walk  in  charity,  and  be,  as  it  were,  ravished  with  love  and  plea- 
sure toward  God,  and  always  worship  and  serve  him.  Who  is 
he  that  by  the  pleasure  and  love  of  virtue  is  pure  and  righteous? 
there  cannot  be  one  such  found  on  earth ;  for  we  always  find 
ourselves  more  ready  to  wrath,  envy,  worldly  pleasure,  &c., 
than  to  meekness  and  other  virtues.  I  find  in  myself,  not  only  a 
spark,  but  even  a  fiery  furnace  of  wicked  lusts ;  for  my  heart 
and  all  my  members  are  void  of  love. 

Wherefore,  here  in  the  law,  I  see  it  as  it  were  in  a  glass,  what- 
soever is  in  me  to  be  damnable  and  cursed  ;  for  not  one  jot  of  the 
law  must  perish,  but  all  must  be  fulfilled  :  as  Christ  saith.  Matt.  v. 
18.  "Verily  I  say  unto  you,  till  heaven  and  earth  pass,  one  jot  or 
one  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be  fulfilled." 
Now  thou  findest  not  this  in  thee,  to  do  with  all  thy  soul  and 
heart,  with  cheerfulness  and  pleasure,  whatsoever  the  law  requires 
of  thee ;  therefore  thou  art  condemned  and  under  the  dominion 
of  Satan.     The  law  serves  to  teach  us  that  we  are  condemned ; 

K  659 


110  LUTHER'S  SERMONS.  . 

for  by  it  we  find  ourselves  filled  with  wicked  desires ;  and  yet 
not  a  spark  of  them  ought  to  be  in  us ;  howbeit,  our  schoolmen, 
not  marking  this,  have  taught  that  if  one  do  accordmg  to  his 
ability,  God  gives  to  him  his  grace.  They  are  blind  guides ;  they 
admit  that  a  man  has  no  pleasure  or  cheerfulness  in  doing  that 
which  is  good,  and  yet  if  one  work,  although  it  be  with  grief, 
difficulty,  and  slothfulness,  that  it  is  well  with  him  before  God. 
But  Christ  hath  taught  otherwise ;  that  we  should  perform  good 
works  with  pleasure  and  love,  readiness  and  facility. 

Whom  therefore  shall  we  believe,  Christ  or  the  schoolmen  ?  I 
leave  that  to  your  judgment.  Of  such  corrupt  and  evil  under- 
standing of  the  law,  monasteries  came  into  use ;  whereby  the 
opinion  originated,  that  it  was  sufficient  to  salvation  to  live  therein 
and  follow  the  orders  thereof;  although  it  may  be  done  even  with 
grief  of  mind.  But  Christ  will  have  us  to  work  with  pleasure 
and  cheerfulness ;  if  any  thing  be  done  with  burden  or  grief  of 
conscience,  it  is  sin ;  therefore  remove  quickly  from  such  works. 

The  gospel,  which  showeth  comfort  and  salvation,  declares 
how  the  law  is  to  be  fulfilled.  When  I  know  by  the  law  that  I 
am  a  condemned  man,  then  I  lie  as  it  were  among  thieves,  half 
dead;  Satan  hath  spoiled  my  soul,  and  hath  in  Adam  taken  away 
all  faith  and  righteousness,  and  left  nothing  but  bodily  life,  which 
is  also  quickly  extinguished.  Then  come  Levites  and  Priests, 
which  teach  this  and  that,  but  cannot  help,  and  so  pass  by.  But 
when  the  Samaritan,  which  is  Christ,  cometh,  he  showeth  his 
mercy  to  me,  saying,  behold  thou  oughtest  indeed  to  love  God 
with  all  thine  heart,  but  thou  doest  it  not ;  now  believe  only  in 
me,  and  thou  shalt  enjoy  my  obedience  as  thine  own ;  this  alone 
will  help  me. 

He  then  carries  me  to  the  inn,  that  is,  to  the  church  of  the 
faithful;  he  then  pours  in  the  oil,  that  is,  his  grace;  that  I  may 
feel  the  need  of  his  support,  and  likewise  feel  cheerful  and  quiet. 
Afterwards,  he  poureth  in  wine  also,  that  with  its  sharpness  it 
may  abate  and  tame  the  force  of  old  Adam.  And  yet  I  am  not 
wholly  restored  to  health ;  health  begins  to  improve,  but  it  is  not 
finished.  Christ  hath  the  care  of  me,  and  by  his  grace  doth 
purify  me ;  that  from  day  to  day  I  may  become  more  chaste, 
meek,  gentle,  and  faithful;  that  when  we  shall  come  before  God 
the  Father,  and  be  asked  whether  we  believed  in  him,  and  loved 
him,  &c.,  this  Samaritan,  which  is  Christ  the  Lord,  who  hath  had 
compassion  on  us,  will  come  forth  and  say.  Father,  although 
they  have  not  altogether  fulfilled  thy  law,  yet  have  I  fulfilled  it ; 
suffer  thou  that  to  turn  to  the  benefit  of  them  that  believe  in  me. 
Thus  it  is  needful  that  all  the  saints  lean  upon  Christ.  If  so  it 
be  that  the  Priests  and  Levites  could  not  satisfy  the  law,  how 
shall  we  with  our  works  fulfil  the  same !  O  wretched  and  mise 
rable  calamity ! 

660 


LUTHER'S  SERMONS.  1^% 

'■■  -na^h  '  ■ 

SERMON  IV. 

Matt.  1.  From  the  1st  to  the  I6th  verse,  inclusive. 

1.  The  book  of  the  generation  of  Jesus  Christ,  the  son  of  David,  the  son 
of  Abraham. 

2.  Abraham  begat  Isaac ;  and  Isaac  begat  Jacob ;  and  Jacob  begat  Judas 
and  his  brethren ; 

3.  And  Judas  begat  Phares  and  Zara  of  Thamar ;  and  Phares  begat  Es- 
rom;  and  Esrom  begat  Aram; 

4.  And  Aram  begat  Arainadab;  and  Aminadab  begat  Naasson;  and  Naas- 
son  begat  Salmon ; 

5.  And  Salmon  begat  Booz  of  Rachab;  and  Booz  begat  Obed  of  Ruth;  and 
Obed  begat  Jesse ; 

6.  And  Jesse  begat  David  the  king ;  and  David  the  king  begat  Solomon  of 
her  tfiat  had  been  the  wife  of  Urias  ; 

7.  And  Solomon  begat  Roboam ;  and  Roboam  begat  Abia ;  and  Abia  begat 
Asa; 

8.  And  Asa  begat  Josaphat ;  and  Josaphat  begat  Joram  ;  and  Joram  begat 
Osias; 

9.  And  Osias  begat  Joatham ;  and  Joatham  begat  Achaz ;  and  Acliaz  begat 
Ezekias; 

10.  And  Ezekias  begat  Manasses ;  and  Manasses  begat  Amon ;  and  Amon 
begat  Josias ; 

1 1 .  And  Josias  begat  Jechonias  and  his  brethren,  about  the  time  they  were 
carried  away  to  Babylon ; 

12.  And  after  they  were  brought  to  Babylon,  Jechonias  begat  Salathiel ; 
and  Salathiel  begat  Zorobabel ; 

13.  And  Zorobabel  begat  Abiud ;  and  Abiud  begat  Eliakim ;  and  Eliakim 
begat  Azor ; 

14.  And  Azor  begat  Sadoc;  and  Sadoc  begat  Achim;  and  Achim  begat 
Eliud ; 

15.  And  Eliud  begat  Eleazar ;  and  Eleazar  begat  Matthan;  and  Matthan 
begat  Jacob ; 

16.  And  Jacob  begat  Joseph  the  husband  of  Mary,  of  whom  was  born  Je- 
sus, who  is  called  Christ. 

This  is  the  book  of  the  generation  of  Jesus  Christ.  The  sum 
of  this  text  is,  first,  Matthew  begins  his  book  with  a  title  or  in- 
scription by  which  the  behever  is  enticed  with  greater  pleasure 
to  hear  and  read  it :  for  he  saith  this  much  in  eflisct ;  whom  the 
law  and  prophets  have  hitiierto  promised  and  preached,  Jesus, 
that  is,  a  Saviour;  and  Christ,  that  is,  an  eternal  King;  that  he, 
according  to  the  promise  of  God,  should  come  forth  from  the  seed 
of  Abraham  and  David :  even  him  do  I  describe  in  this  book ;  to 
wit,  that  he  is  now  born  and  made  man,  and  already  come  into 
the  world.  Secondly,  three  lines  or  degrees  are  here  rehearsed ; 
in  the  first,  is  contained  the  stock  of  the  fathers ;  in  the  second, 
of  the  kings;  and  in  the  third,  the  decaying  stock  of  David.  Af- 
ter the  decay  it  was  necessary  that  Christ  should  come ;  for  in 


112  LUTHER'S  SERMONS. 

this  manner  we  often  witness  the  goodness  of  God ;  when  al. 
things  seem  past  hope  and  recovery,  then  comes  relief. 

We  shall  now  attend  to  the  exposition  of  the  text.  When 
Adam  our  first  father  had  fallen  by  a  notable  offence,  and  became 
guilty  of  death,  with  all  his  children,  both  in  body  and  soul,  there 
was  notwithstanding  a  promise  made  to  him,  although  obscurely, 
that  both  he  and  his  posterity  should  be  delivered :  this  promise 
is  contained  in  those  words  which  God  spake  to  the  serpent ;  Gen. 
iii.  15.  "I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed  ;  it  shall  bruise  thy  head,  and  thou 
shalt  bruise  his  heel."  Of  these  words  Adam  took  comfort,  that 
a  woman  should  come,  by  whose  fruit,  this  guile  and  subtlety  of 
the  serpent  should  be  amended,  and  himself  redeemed.  This  com- 
fort upheld  him  and  his  posterity  until  Noah.  Then  the  promise 
was  renewed  ;  when  God  made  a  covenant  with  the  sons  of  Noah, 
and  set  a  rainbow  for  a  sign  of  the  covenant,  whereby  man  might 
conceive  a  trust  and  confidence,  that  God  is  yet  favourable  unto 
them,  and  doth  not  purpose  their  destruction :  whereby  man  was 
again  upheld  and  comforted  until  Abraham. 

In  the  time  of  Abraham,  God  showed  his  mercy,  by  declaring 
that  he  would  send  a  Saviour  who  should  again  deliver  us  from 
death,  both  body  and  soul:  for  although  the  body  must  die,  yet 
it  will  not  always  remain  in  death,  but  will  rise  again  with  the 
Lord  Christ.  God  spake  thiis  to  Abraham,  Gen.  xxii.  "  In  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed."  Here  misera- 
ble men  had  a  cause  to  hope  and  look  for  a  Saviour  that  should 
deliver  them.  From  that  time  did  all  the  prophets  foretell  of  this 
fountain  of  all  mercy,  the  Lord  Christ ;  how  that  he  should  come, 
and  that  all  who  believed  in  him  might  obtain  salvation  by  that 
promise  which  cannot  be  revoked. 

If  men  will  open  their  eyes,  they  must  needs  confess  that 
something  strange  has  taken  place ;  that  man  being  in  a  state  of 
damnation,  under  a  desperate  curse,  should  be  restored  by  the 
nativity  of  one  man.  Wherefore  the  prophets  cried  out  with 
ardent  prayers  and  unspeakable  groanings,  that  God  would 
vouchsafe  to  send  the  Saviour  whom  he  had  promised.  By  faith 
in  this  Saviour  the  Israelites  obtained  the  law,  and  this  honour 
before  all  people ;  that  they  were  called  the  chosen  people  of 
God :  and  by  this  faith,  all  obtained  salvation  from  Abraham  to 
David,  even  as  many  as  were  saved. 

In  the  time  of  David,  God  made  the  coming  of  the  Messiah  to 
be  more  manifestly  declared ;  that  it  might  with  certainty  be 
known  of  what  stock  he  should  come :  namely,  of  the  stock  of 
David.  God  said  unto  David,  2  Samuel  vii.  12,  "  When  thy  days 
be  fulfilled,  and  thou  shalt  sleep  with  thy  fathers,  I  will  set  up  thy 
seed  after  thee,  which  shall  proceed  out  of  thy  bowels,  and  I  will 
establish  his  kingdom.    He  shall  build  a  house  for  my  name ;  and 

662 


LUTHER'S  SERMONS.  113 

I  will  establish  the  throne  of  his  kingdom  for  ev^er.  I  will  be  his 
father,  and  he  shall  be  my  son."  He  likewise  saith,  Psalm  cxxxii. 
11,  "  The  Lord  hath  sworn  in  truth  unto  David,  he  will  not  turn 
from  it;  of  the  fruit  of  thy  body  will  I  set  upon  thy  throne." 
Here  Christ  is  described,  that  he  shall  be  a  king;  and  an  eternal' 
king,  as  is  mentioned  of  him  in  Psalm  xlv.  6,  "  Thy  throne,  O 
God,  is  for  ever  and  ever ;  the  sceptre  of  thy  kingdom  is  a  right 
sceptre." 

This  is  a  spiritual  king,  who  rules  the  world  by  his  word ;  and 
whosoever  receiveth  his  word,  pertaineth  to  his  kingdom.  But 
he  that  is  not  subject  to  this  sceptre,  neither  heareth  his  word,  is 
not  of  God,  neither  pertaineth  to  his  kingdom;  but  is  subject  to 
the  kingdom  of  Satan ;  under  whose  tyranny  we  all  are,  until  the 
Lord  delivers  us  from  it,  and  defends  us  with  his  sceptre;  whicfi 
is  done  when  we  believe  in  him.  Therefore,  as  our  salvation 
comes  merely  by  the  promise  of  God,  let  every  one  be  fully  per- 
suaded in  his  own  mind,  that  he  will  never  obtain  salvation  with- 
out this  promise.  Should  he  do  the  works  of  all  the  saints,  they 
would  profit  him  nothing :  but,  on  the  contrary,  if  we  lay  hold  on 
the  sceptre  of  this  king,  that  is,  the  promise  of  God,  we  shall  not 
perish,  though  the  sins  of  the  whole  world  should  lie  upon  us; 
they  shall  all  be  swallowed  up  in  him. 

We  have  an  example  of  this  in  the  thief,  who  was  hung  by  the 
side  of  our  Lord  on  the  cross ;  he  laid  hold  on  the  word  of  God, 
and  believed  in  Christ,  and  therefore  obtained  the  promised  para- 
dise. Here  is  no  doubt  left  us ;  let  us  only  belieVe  that  it  is  so, 
and  it  is  so  indeed :  all  things  which  we  have  done  or  can  do, 
being  set  aside.  All  things  must  give  place,  at  the  coming  of  this 
new  king,  that  he  alone  may  rule  and  reign  in  us.  Let  a  man 
think  of  these  things  which  are  written  of  this  new  king,  as  being 
his  own  matters,  and  as  pertaining  all  to  himself.  For  whatso- 
ever is  written  of  Christ,  is  written  for  our  comfort,  that  we  may 
thereby  feed  and  cherish  our  faith.  To  the  establishing  of  this 
faith,  God  hath  mercifully  left  us  his  written  promise,  and  suffered 
it  to  be  published ;  and  therefore  he  will  surely  perform  that 
which  he  hath  promised. 

Let  us  now  come  more  particularly  to  our  present  text,  which 
pierceth  the  heart  by  force,  and  poureth  into  it  love,  pleasure,  joy, 
and  gladness :  as  if  an  angel  should  come  from  heaven,  and  say 
unto  us  miserable  and  condemned  wretches,  "  Behold,  O  man,  thou 
hast  sinned,  wherefore  thou  hast  deserved  condemnation  for  ever. 
(This  being  heard,  the  heart  must  needs  tremble.)  Although  all 
this  be  true,  nevertheless  God  of  his  grace  hath  mercy  upon  us, 
and  sendeth  us  a  Saviour,  as  he  promised  to  Abraham  and  his 
seed.  Be  of  good  cheer,  and  give  thanks  to  God  !  Lo,  here  is 
the  book  of  the  generation  of  Jesus  Christ,  who  is  the  son  of  Da- 
vid, the  son  of  Abraham.  This  is  not  only  done,  but  also  written, 
15  k2  663 


H4  LUTHER'S  SERMONS. 

that  we  may  be  certain  thereof.     He  will  not  deceive ;  only  be- 
lieve, and  ihou  shalt  have  all  things." 

Matthew  setteth  David  before  Abraham,  although  the  promise 
was  first  made  to  Abraham,  and  came  afterwards  to  David. 
The  promise  made  to  David,  the  prophets  afterwards  published 
more  abroad,  and  by  it  comforted  the  people.  The  prophet  saith, 
Esa.  xi.  "  There  shall  come  forth  a  rod  out  of  the  stem  of  Jesse, 
and  a  branch  shall  grow  out  of  his  roots."  And  likewise  it  is 
said,  Jer.  xxiii.  "  Behold,  the  days  come,  saith  the  Lord,  that  I 
will  raise  unto  David  a  righteous  branch,  and  a  king  shall  reign 
and  prosper,  and  shall  execute  judgment  and  justice  in  the 
earth."  And  many  other  such  prophecies  are  to  be  found  in  the 
writings  of  the  prophets.  The  angel  likewise  declared  to  Mary; 
saying,  Luke  i.  32,  "  The  Lord  shall  give  unto  him  the  throne  of 
his  father  David :  and  he  shall  reign  over  the  house  of  Jacob  for 
ever;  and  of  his  kingdom  there  shall  be  no  end."  Wherefore 
Matthew  thought  proper  to  set  David  first,  as  being  better  known ; 
and  next  Abraham,  unto  whom  the  promise  was  first  made :  as 
Mary  in  her  song  saith,  Luke  i.  54.  "  He  hath  helped  his  servant 
Israel,  in  remembrance  of  his  mercy ;  as  he  spake  to  our  fathers, 
to  Abraham,  and  to  his  seed  for  ever."  That  promise  is  now 
performed,  and  in  our  text  described,  as  we  shall  see  hereafter. 

St.  Matthew  maketh  a  triple  difference  oi  fathers,  of  whom 
Christ  came ;  fourteen  'patriarchs,  fourteen  kings,  and  fourteen 
•princes.  It  was  necessary  that  the  sceptre  and  kingdom  should 
be  taken  from  Judah,  according  to  the  prophecy  of  Jacob  ;  which 
is  thus:  Gen.  xlix.  10.  "  The  sceptre  shall  not  depart  from  Judah, 
nor  a  lawgiver  from  between  his  feet,  until  Shiloh  come ;  and 
unto  him  shall  the  gathering  of  the  people  be."  There  are  thrice 
fourteen  generations,  as  Matthew  rehearsed  them :  from  Abra- 
ham to  David,  fourteen  generations;  from  David  till  they  were 
carried  away  into  Babylon,  fourteen  generations ;  there  is  a  per- 
son omitted  in  Matthew;  that  is,  Jakim:  it  ought  to  be  written 
thus,  Josias  begat  Jakim,  and  Jakim  begat  Jechonias  and  his 
brethren ;  this  the  Chronicles  witness.  And  after  they  were  car- 
ried away  into  Babylon,  until  Christ,  fourteen  generations:  which 
triple  distinction  hath  a  great  mystery,  as  we  shall  notice. 

The  Jews  among  other  laws  were  commanded  to  observe  these 
three  precepts;  namely,  to  worship  that  God  whom  their  fathers 
\Vorshipped ;  to  choose  no  priest  of  any  other  stock  but  their 
own,  that  is,  of  the  tribe  of  Levi;  and  to  choose  no  king  but  of 
their  own  people.  These  three  precepts  did  very  well  agree  in 
our  Lord  Jesus  Christ ;  to  wit,  that  he  is  the  one  God ;  that  he  is 
an  eternal  priest,  who  continually  maketh  intercession  for  us; 
and  a  king,  our  brother,  who  hath  taken  our  nature  upon  him, 
who  by  his  divine  power  is  able  to  help  and  save  us  ;  he  is  king 
also  that  he  may  defend  and  preserve  us.     If  this  priest  did  not 

664 


LUTHER'S  SERMONS.  115 

stand  before  God,  who  would  be  able  to  stand  in  the  sight  of  his 
Creator  and  not  be  terrified  1  who  would  defend  us  if  he  were 
not  king  1  who  would  save  us  if  he  were  not  God  ?  how  could  he 
have  care  of  us  if  he  were  not  man,  and  our  brother  ?  O  most 
gracious  Saviour,  how  wisely  hast  thou  done  all  things !  I  know 
that  thou  art  my  brother ;  as  it  is  said  in  Psalm  xxii.  22.  "  I  will 
declare  thy  name  unto  my  brethren."  And  again  in  the  epistle 
to  the  Hebrews,  although  thou  art  God,  the  Lord  Jesus  Christ, 
King  of  heaven  and  earth,  yet  I  can  not  be  afraid  of  thee ;  for 
thou  art  my  friend  and  brother. 

It  is  no  hinderance  to  us,  because  we  are  sinners,  and  Christ 
holy ;  for  if  we  had  not  been  sinners,  there  would  be  no  need 
that  Christ  should  suffer  for  us.  We  see  in  his  genealogy  that 
both  good  and  evil  are  rehearsed,  of  whose  posterity  he  should 
come;  that  weak  and  timorous  consciences  might  be  comforted, 
that  they  might  confidently  and  cheerfully  put  their  trust  in  him 
who  has  taken  away  our  sins.  That  we  may  be  certain  of  this, 
he  has  left  us  his  word,  which  assuredly  declares  it  to  us.  Among 
the  kings  and  princes  that  Matthew  rehearsed,  some  were  exceed- 
ingly evil,  as  we  may  read  in  the  books  of  the  kings ;  yet  God 
suffereth  them  to  be  rehearsed  in  his  genealogy,  as  if  they  were 
worthy  that  he  should  come  to  them. 

Likewise  four  women  are  named,  all  of  whom  had  an  evil  re- 
port. As  Thamar,  of  whom  Judah  the  father  of  her  husband 
begat  Pharez  and  Zarah.  Gen.  xxxviii.  Rahab  is  called  a  harlot 
in  the  book  of  Joshua ;  Ruth  was  a  heathen  woman,  of  whom, 
although  no  evil  was  written,  yet  she  was  despised  and  detested 
by  the  Jews.  Bath-sheba,  the  wife  of  Uriah,  was  an  adulteress 
before  she  was  married  to  David,  and  of  her  he  begat  Solomon. 
These  women  are  undoubtedly  rehearsed,  that  we  may  see  how 
God  hath  set  forth,  as  it  were,  a  looking-glass  to  sinners  ;  that 
they  may  see  that  he  would  be  born  of  the  posterity  of  sinners ; 
that  the  chief  of  sinners  might  trust  in  him,  and  flee  to  him  for 
refuge.  He  is  our  God,  priest,  and  king ;  in  whom  only  we  are 
able  to  fulfil  the  law,  and  obtain  the  grace  of  God. 

Christ  requires  us  to  believe  that  he  came  down  from  heaven, 
that  he  is  our  God,  priest,  and  king.  By  him  alone  we  become 
the  sons  of  God,  and  heirs  of  the  heavenly  kingdom  ;  as  St.  Paul 
saith,  Gal.  iii.  26.  "  Ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus."  Here  the  hearts  of  all  sinners  may  leap  for  joy, 
that  they  are  counted  worthy  of  such  a  Saviour.  Must  not  he 
needs  be  regenerate,  whose  heart  understandeth  and  feeleth  this? 
yea,  he  is  enticed  by  an  ardent  desire  and  love  to  lead  a  new 
life  ?  for  he  is  inspired  with  the  grace  of  God,  and  layeth  hold  of 
the  promise  of  the  remission  of  all  his  sins. 

The  number  of  persons  rehearsed  in  this  text,  is  forty-two ; 
which  is  the  number  of  mansion  places  occupied  by  the  children 

652 


lis  LUTHER'S  SERMONS. 

of  Israel,  before  they  entered  into  the  promised  land ;  as  written 
in  the  fourth  book  of  Moses.  If  we  also  will  come  into  the  pro- 
mised land,  which  our  Lord  Jesus  Christ  hath  prepared  for  us  by 
his  nativity,  we  must  also  occupy  two  and  forty  mansion  places ; 
that  is,  we  must  cease  from  our  own  purpose,  and  be  regenerate 
man  by  man,  and  thereby  come  to  Jesus  where  we  shall  find  rest 
to  our  souls.  But  this  nativity  is  hard,  as  our  evil  and  corrupt 
nature  is  loth  to  leave  its  own  will  and  purpose.  The  case  of 
nature  is  such,  that  no  nativity  can  take  place  without  grief;  yet 
one  hath  more  grief,  temptation  and  affliction  than  another.  The 
thief  on  the  cross  came  suddenly  to  Christ;  so  did  many  martyrs, 
and  other  holy  men. 

We  must  go  faithfully  from  Abraham  to  Isaac,  from  Isaac  to 
Jacob,  &c.  We  must  begin  at  Abraham  that  we  may  be  found 
endued  with  like  faith,  and  obtain  the  blessing  promised  to  him : 
then  we  shall  more  easily  and  cheerfully  go  from  one  patriarch 
to  another;  that  is,  we  shall  pass  over  one  affliction  after  another, 
until  we  end  the  journey  of  life,  and  are  called  unto  our  rest. 
For  a  man  must  be  exercised  with  afflictions,  and  renounce  his 
own  will,  until  he  be  brought  under,  and  his  flesh  subdued;  that 
it  may  obey  the  spirit,  and  walk  joyfully  in  the  will  and  obedi- 
ence of  God. 

Wherefore  let  no  man  think,  of  himself,  to  get  to  heaven  by 
leading  a  quiet  life,  and  following  pleasure.  Christ  saith,  Luke 
xviii.  25.  "  It  is  easier  for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  kingdom  of  God."  And  in 
the  Acts  of  the  Apostles,  Paul  teacheth,  that  through  great  tribu- 
lation we  enter  into  the  kingdom  of  God.  Again,  Abraham  saith 
to  the  rich  man,  Luke  xvi.  25.  "  Son,  remember  that  thou  in  thy 
lifetime  receivedst  thy  good  things,  and  likewise  Lazarus  evil 
things ;  but  now  he  is  comforted,  and  thou  art  tormented."  It 
was  also  necessary  that  Christ  should  sufl^er,  and  by  the  cross 
enter  into  his  glory.  And  St.  Paul  saith,  2  Tim.  iii.  12.  "  All 
that  will  live  godly  in  Christ  Jesus,  shall  suffer  persecution."  Here 
we  may  learn  that  all  is  poison  which  is  according  to  the  lusts 
of  the  flesh:  wherefore  Paul  saith  to  the  Romans,  viii.  13.  "If 
ye  live  after  the  flesh,  ye  shall  die :  but  if  ye  through  the  Spirit 
do  mortify  the  deeds  of  the  body,  ye  shall  live."  The  spirit  which 
is  of  God,  is  ready  to  suffer,  but  the  flesh  resisteth. 

This  Jesus  signified  by  his  answer  to  Peter:  when  he  showed 
to  his  disciples  that  he  must  go  to  Jerusalem,  and  suflxjr  many 
things  of  the  Jews,  and  be  slain  also.  When  Peter  took  him  aside 
and  began  to  rebuke  him,  saying,  be  it  far  from  thee,  Lord ;  this 
shall  not  be  unto  thee;  Jesus  turned,  and  said  unto  Peter,  get  thee 
behind  me,  Satan ;  for  thou  savourest  not  the  things  that  be  of 
God,  but  those  that  be  of  men.  It  is  here  manifest  that  the  rea- 
son of  man  strives  against  the  will  of  God.     God  will  have  us 

666 


LUTHER'S  SERMONS.  117 

snter  into  glory  by  the  cross  and  persecution ;  but  the  flesh  re- 
sisteth,  and  is  troubled  in  affliction-  Moreover,  they  that  are  en- 
dued with  the  spirit  of  God,  rejoice  if  they  be  afflicted  for  his 
sake;  as  it  is  written  of  the  apostles;  Acts  v.  41.  "And  they 
departed  from  the  presence  of  the  council  rejoicing  that  they  were 
counted  worthy  to  suffer  shame  for  his  name." 

James  saith  in  his  epistle,  chap.  i.*2.  "My  brethren,  count  it 
all  joy  when  you  fall  into  divers  temptations :  knowing  this,  that 
the  trying  of  your  faith  worketh  patience.  And  let  patience  have 
her  perfect  work,  that  ye  may  be  perfect  and  entire,  wanting  no- 
thing." O  how  necessary  is  patience  for  a  Christian !  We  must 
enter  into  a  new  kind  of  life ;  and  if  calamity  comes  we  must 
not  burst  forth  into  evil  speeches,  and  take  it  impatiently,  but  we 
must  lift  our  hearts  to  God,  and  bear  affliction  with  a  patient 
-mind ;  he  will  deliver  us  when  it  seemeth  good  to  him.  We  must 
always  think  that  he  bears  a  fatherly  affection  toward  us ;  even 
when  he  sends  persecution,  anguish,  affliction,  and  adversity;  as 
Hebrews  xii.  5.  "  Ye  have  forgotten  the  exhortation  which  speak- 
eth  unto  you  as  unto  children :  my  son,  despise  not  thou  the  chas- 
tening of  the  Lord,  nor  faint  when  thou  art  rebuked  of  him ;  for 
whom  the  Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth.  If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons ;  for  what  son  is  he  whom  the  father  chasteneth 
not?  But  if  ye  be  without  chastisement,  whereof  all  are  partak- 
ers, then  are  ye  bastards  and  not  sons."  God  give  us  his  divine 
grace  that  we  may  courageously  pass  through  all  afflictions  and 
temptations,  and  with  the  Lord  Christ  be  regenerate  into  a  new 
life.     Amen. 

667 


;■•;« 


Wl  LUTHER'S  SERMONS. 

SERMON  V. 

Matt.  II.  From  the  Ut  to  the  llih  verse,  inclusive. 

1.  Now  when  Jesus  was  borij  in  Bethlehem  of  Judea  in  the  days  of  Herod 
the  king,  behold,  there  came  wise  men  from  the  east  to  Jerusalem, 

2.  Saying,  Where  is  he  that  was  born  King  of  the  Jews?  for  we  have  seen 
his  star  in  the  east,  and  are  come  to  worship  him. 

3.  When  Herod  the  king  had  heard  i/iese  things,  he  was  troubled,  and  all 
Jerusalem  with  him. 

4.  And  when  he  had  gathered  all  the  chief  priests  and  scribes  of  the  peo- 
ple together,  he  demanded  of  them  where  Christ  should  be  born. 

5.  And  they  said  unto  him,  In  Bethlehem  of  Judea ;  for  thus  it  is  written 
by  the  prophet, 

6.  And  thou  Bethlehem,  in  the  land  of  Juda,  art  not  the  least  among  the 
princes  of  Juda;  for  out  of  thee  shall  come  a  Governor,  that  shall  rule  my 
people  Israel. 

7.  Then  Herod,  when  he  had  privily  called  the  wise  men,  inquired  of  them 
diligently  what  time  the  star  appeared. 

8.  And  he  sent  them  to  Bethlehem,  and  said.  Go,  and  search  diligently  for 
the  young  child  ;  and  when  ye  have  found  him,  bring  me  word  again,  tiiat  I 
may  come  and  worship  him  also. 

9.  When  they  had  heard  the  king,  they  departed ;  and  lo,  the  star,  which 
they  saw  in  the  east,  went  before  them,  till  it  came  and  stood  over  where  the 
young  child  was. 

10.  When  they  saw  the  star,  they  rejoiced  with  exceeding  great  joy. 

11.  And  when  they  were  come  into  the  house,  they  saw  the  young  child 
with  Mary  his  mother,  and  fell  down,  and  worshipped  him  :  and  when  they 
had  opened  their  treasures,  they  presented  unto  him  gifts;  gold,  and  frankin- 
cense, and  myrrh. 

We  celebrate  this  day,  concerning  the  appearing  of  our  Lord 
Jesus ;  who  appeared  a  special  comfort  to  all  who  sought  him 
with  a  strong  faith.  First  to  the  wise  men  who  came  from  the 
East:  Secondly,  to  John  the  Baptist;  when  being  about  thirty 
years  of  age,  he  was  baptized  of  him  in  Jordan ;  when  the  Holy 
Ghost,  and  voice  of  the  Father,  gave  testimony  of  him,  that  he 
was  the  son  of  God :  Thirdly,  when  he  showed  his  glory  and 
power  in  a  miracle ;  where  he  turned  water  into  wine  at  a  mar- 
riage ;  by  which  he  would  procure  I'everence  and  estimation  to 
matrimony;  which  now  in  a  shameful  manner  is  contemned  and 
rejected  by  the  pope  and  his  adherents,  as  a  miserable  and  wretch- 
ed state. 

The  wise  nien,  who  undoubtedly  were  the  governors  of  the 
country,  when  they  had  seen  the  star  in  the  East,  without  delay 
made  haste  to  Jerusalem,  diligently  seeking  for  the  new-born  king 
of  the  Jews.  They  could  neither  seek  nor  find  out  this  king,  the 
Lord  Christ,  but  by  the  star  going  before  them,  which  led  them 
to  the  place  where  he  was  to  be  found.  So  it  is  with  us,  we  can- 
not find  Christ  without  the  gospel :  that  must  show  him  to  us,  and 

668 


LUTHER'S  SERMONS.  119 

bring  us  where  we  may  find  him.  This  only  is  done  when  we 
receive  the  gospel  by  faith :  otherwise,  although  we  may  have  it, 
hear  it,  and  know  it,  it  profiteth  us  nothing ;  we  shall  be  as  the 
scribes,  who  had  the  scriptures,  and  showed  the  way  to  others, 
not  coming  into  it  themselves,  for  the  subject  did  not  touch  their 
hearts. 

It  is  not  enough  that  we  have  the- gospel,  or  that  we  hear  if. 
but  we  must  believe  it,  and  lay  it  up  in  the  secrets  of  our  hearts, 
or  we  shall  not  find  Christ.  God  respecteth  not  the  person ;  it 
matters  not  whether  one  be  learned  or  unlearned ;  instructed  in 
many  places  of  scripture,  or  in  few ;  unto  whom  God  giveth 
grace,  he  it  is  that  enjoys  Christ.  After  the  wise  men  had  found 
the  child  Christ,  at  Bethlehem,  together  with  Joseph  and  Mary, 
by  the  help  of  the  Scrij^ture  and  guiding  of  the  star,  they  were 
not  offended  at  the  low  condition  of  him,  but  being  taught  by  the 
word,  acknowledged  him  to  be  the  Messiah,  the  king  of  the  Jews ; 
for  whom  they  had  looked  so  many  years :  they  then  opened  their 
treasures,  and  oflered  him  gold,  frankincense,  and  myrrh.  The 
wise  men  do  not  disdain  him  because  he  is  without  pomp  and 
splendour,  neither  do  they  turn  back  because  they  find  him  and 
his  parents  in  poverty  and  misery ;  but  undoubtedly  acknowledge 
him  as  king,  as  they  had  learned  concernirjg  him  out  of  the  Scrip- 
ture. Moreover  they  give  him  the  honour  due  to  a  king ;  they 
oflfer  him  most  precious  gifts,  which  they  had  brought  out  of  their 
own  country. 

Now  the  world  would  have  done  none  of  these  things ;  but  ac- 
cording to  the  custom  thereof,  would  have  looked  for  garments  of  . 
purple,  and  a  retinue  of  servants  and  hand-maidens ;  thus  it  bestows 
its  gifts  where  there  was  great  plenty  and  abundance  before ;  yea, 
it  deprives  the  poor  and  afflicted  of  those  things  they  need,  and  takes 
bread  from  the  mouth  of  the  hungry.  If  we  will  honour  Christ 
with  those  wise  men,  we  must  shut  our  eyes,  and  turn  them  from 
all  which  seems  fair  and  goodly  to  the  world.  If  any  thing  seem 
contemptible  and  ridiculous  to  the  world,  let  us  not  be  offended  or 
abhor  it;  but  let  this  suffice  us,  that  we  know  it  pleaseth  God 
who  is  in  heaven.  Let  us  take  heed  to  ourselves  concerning 
these  things;  that  we  may  help  the  needy,  comfort  the  afflicted, 
and  count  the  calamity  of  our  neighbour  as  our  own. 

Whatsoever  God  hath  commanded  concerning  these  things, 
should  be  observed ;  as  to  do  good  to  our  neighbour,  to  bear  a 
friendly  and  willing  mind  toward  him,  and  assist  him  in  advei'- 
sity.  Christ  saith,  Matt.  v.  "  If  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath  aught  against  thee, 
leave  there  thy  gift  before  the  altar  and  go  thy  way ;  first  be 
reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift." 
Here  we  plainly  see  that  God  will  not  be  served,  unless  we  first 
become  reconciled  to  our  neighbour.     For  the  same  cause  also 

669 


1»  LUTHER'S  SERMONS. 

God  rejecteth  the  sacrifices  of  the  Jews ;  as  it  is  said  in  the  pro- 
phecy of  Isaiah,  chap.  i.  "To  what  purpose  is  the  muhitude  of 
your  sacrifices  unto  me?  saith  the  Lord:  I  am  full  of  the  burnt- 
ofierings  of  rams,  and  the  fat  of  fed  beasts;  and  I  delight  not  in 
the  blood  of  bullocks,  or  of  lambs,  or  of  he-goats." 

"  When  ye  come  to  appear  before  me,  who  hath  required  this 
at  your  hand,  to  tread  my  courts  ?  Bring  no  more  vain  oblations ; 
incense  is  an  abomination  unto  me ;  the  new  moons  and  sabbaths, 
the  calling  of  assemblies,  I  cannot  away  with :  it  is  iniquity,  even 
the  solemn  meeting.  Your  new-moons  and  your  appointed  feasts 
my  soul  hateth ;  they  are  a  trouble  unto  me;  I  am  weary  to  bear 
them.  And  when  ye  spread  forth  your  hands,  I  will  hide  mine 
eyes  from  you;  yea,  M'hen  ye  make  many  prayers,  I  will  not 
hear;  your  hands  are  full  of  blood.  Wash  you,  make  you 
clean ;  put  away  the  evil  of  your  doings  from  before  mine  eyes ; 
cease  to  do  evil;  learn  to  do  well;  seek  judgment;  relieve  the 
oppressed ;  judge  the  fatherless,  plead  for  the  widow,"  &c. 

Thus  we  see  what  God  requireth,  and  what  he  allows.  When 
we  neglect  those  works  by  which  our  neighbouf  is  served,  he 
will  neglect  us:  for  whatsoever  benefit  we  bestow  upon  our 
neighbour,  that  we  bestow  upon  God  and  Christ  himself;  as  he 
shall  pronounce  in  the  last  judgment :  Matt.  xxv.  40.  "  Inasmuch 
as  ye  have  done  it  unto  one  of  the  least  of  these  my  brethren,  ye 
have  done  it  unto  me."  When  this  is  heard,  ye  will  not  glory  in 
the  temples  which  have  been  built  by  you,  or  masses  which  ye 
have  founded.  For  then  he  will  say.  what  have  I  to  do  with  thy 
temples  and  masses;  what  with  thy  altar  and  bells?  Thinkest 
thou  that  I  am  delighted  with  stones  and  wood,  with  bells  and 
banners?  were  not  all  things  mine  at  first?  heaven  is  my  seat, 
and  earth  my  footstool. 

Who  commanded  thee  to  build  temples?  I  have  set  living 
temples  before  thee ;  these  are  to  be  edified,  nourished  and  re- 
lieved ;  but  thou  hast  been  occupied  with  other  trifles,  which  I 
have  not  commanded.  Ye  ought  to  have  put  your  trust  in  me 
only,  but  whatsoever  I  have  commanded,  that  of  you  hath  been 
neglected ;  and  that  which  I  have  detested  and  abhorred,  that  ye 
have  done.  The  wise  men  did  not  abhor  the  miserable  appear- 
ance of  this  infant  and  his  parents ;  neither  should  we  detest  the 
pitiful  estate  of  our  neighbours ;  but  be  persuaded  that  w-e  find 
Christ  in  them,  and  that  whatsoever  is  bestowed  upon  them, 
Christ  will  acknowledge  as  being  bestowed  upon  himself. 

His  kingdom  consisteth  of  the  poor,  despised,  and  abject ;  yea, 
we  must  bear  the  cross ;  we  must  sufler  contempt,  persecution, 
affliction,  and  misery ;  as  Paul  saith  out  of  the  Psalm,  xliv.  22. 
"For  thy  sake  are  we  killed  all  the  day  long;  we  are  counted  as 
sheep  for  the  slaughter."  In  another  place  he  saith,  2  Cor.  iv. 
"  We  are  made  as  the  filth  of  the  world,  the  off-scouring  of  all 

670 


LUTHER'S  SERMONS.  121 

things."  Christ  said  to  his  disciples,  when  lie  sent  them  to  preach 
in  Judea,  "  Behold,  I  send  you  forth  as  sheep  in  the  midst  of 
wolves;"  Mat.  x.  16.  The  wise  men  found  Christ,  not  in  Herod's 
court,  not  among  the  princes  and  priests,  nor  at  the  famous  city 
of  Jerusalem ;  but  at  Bethlehem,  in  a  stable. 

We  must  now  consider  what  these  wise  men  signified  by  their 
gifts.  They  show  by  it  that  this  child  was  a  king ;  and  not  a 
king  only,  but  also  God  and  man.  In  ofiering  gold,  they  ac- 
knowledge him  king ;  as  if  they  should  say,  we  bring  thee  gold, 
not  that  we  would  thereby  enrich  thee  ;  for  gold  and  silver,  and 
whatsoever  is,  was  thine  before ;  but  hereby  we  acknowledge 
thee  to  be  a  mighty  king  over  all  things ;  so  we  ofier  gold  to 
Christ,  when  we  acknowledge  him  for  our  king  and  Lord;  but  in 
this  is  required  a  strong  faith.  If  I  ought  to  acknowledge  him 
for  my  king  and  Lord,  my  will  ought  also  to  be  extinguished,  that 
Christ  only  might  reign  and  rule  in  me  ;  and  that  all  things  which 
pleaseth  him  might  be  done  concerning  me.  The  leper  said  unto 
Christ,  Mat.  "  I^ord,  if  thou  wilt,  thou  canst  make  me  clean." 

My  will  must  be  utterly  extinguished,  if  I  will  have  Christ  to 
reign  in  me.  Christ  suffered  not  his  own  will  to  rule,  but  always 
submitted  himself  to  the  will  of  his  Father ;  as  he  saith,  John  vi. 
"  I  came  down  from  heaven,  not  to  do  mine  own  will,  but  the  will 
of  him  that  sent  me."  Yea,  he  obeyed  his  Father  even  unto 
death,  and  submitted  himself  wholly  to  his  will.  We  should  imi- 
tate this  example,  which  is  written  for  our  consolation,  and  rest 
our  hope  confidently  on  him,  who  brings  all  things  to  pass  after 
the  counsel  of  his  own  will;  as  it  is  said  in  Psalm  xxxvii.  "Com- 
mit thy  way  unto  the  Lord ;  trust  also  in  him,  and  he  shall  bring 
it  to  pass." 

Blessed  is  he  that  believeth  those  things  from  his  heart ;  such 
a  man,  whether  he  be  burned,  or  drowned,  or  cast  into  prison,  or 
otherwise  grievously  dealt  with,  taketh  it  all  in  good  part;  for  he 
knoweth  that  these  things  shall  turn  to  his  benefit.  After  this  sort 
we  offer  gold  with  the  wise  men,  when  we  suffer  not  our  own 
will  to  rule,  but  suffer  Christ  to  work  in  us  according  to  his  will 
and  pleasure.  Wherefore  those  are  hypocrites,  who  know  not 
how  to  suffer  the  will  of  God,  but  always  complain  of  his  deal- 
ings with  them.  If  things  go  not  according  to  their  wishes,  they 
are  angry;  they  do  not  patiently  suffer  persecution  and  contempt; 
they  murmur  and  find  fault.  By  resisting,  they  force  the  king- 
dom of  Christ  from  themselves. 

By  frankincense  the  wise  men  represented  divine  honour,  which 
we  offer  to  Christ  when  we  confess  thai  whatsoever  we  have 
comes  from  God ;  and  that  we  have  it  freely  without  any  merit 
of  our  own.  All  things  are  to  be  ascribed  to  him  as  the  true 
Lord  ;  neither  must  we  glory  in  the  things  received,  but  the  glory 
of  God  is  to  be  sought  in  them ;  and  if  he  take  them  from  us 
16  L  671 


^nS2  LUTHER'S  SERMONS. 

again,  we  ought  to  suffer  it  with  quiet  minds,  and  to  bless  him 
with  the  beloved  Job  in  these  words :  "  Naked  came  I  out  of  my 
mother's  womb,  and  naked  shall  I  return  thither:  the  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name  of  the  Lord." 
Chap.  i.  21,  We  ought  to  suffer  misfortune  and  adversity,  as  if 
God  himself  cast  them  upon  us ;  so  that  none  may  be  able  to  of- 
fend us ;  for  not  so  much  as  a  hair  of  our  heads  shall  perish ;  as 
Christ  saith  to  his  disciples,  Luke  xxi. 

Whatsoever  shall  molest  us,  whatsoever  adversity  shall  come 
upon  us,  we  ought  never  to  seek  any  other  God,  neither  should 
we  seek  help  and  comfort  from  any  but  Christ  alone.  This  is  he 
which  is  made  unto  us  of  God  the  Father,  wisdom,  righteous- 
ness, sanctification,  and  redemption.  We  offer  unto  Christ  frank- 
incense of  Arabia,  when  we  fly  to  him  in  calamity,  affliction,  and 
anguish.  But  those  that  seek  comfort  from  other  sources,  as 
from  sorcerers,  witches,  &c.,  they  do  not  offer  frankincense  to 
Christ,  but  loathsome  brimstone,  wherein  they  shall  be  burned 
for  ever ;  for  they  have  not  believed  and  trusted  in  Christ. 

By  myrrh,  they  signified  mortal  man;  for  with  myrrh  dead 
bodies  were  anointed,  which  preserved  them  from  putrefaction. 
Myrrh  is  a  strong  and  bitter  juice,  distilled  from  trees  which 
grow  in  Arabia;  somewhat  like  the  gum  of  the  pine  or  fir-tree. 
We  offer  myrrh  to  Christ,  when  we  firmly  believe  that  he  by  his 
death  hath  overcome  sin,  Satan,  and  hell.  This  is  a  special  faith. 
If  we  believe  from  the  heart  that  sin  and  death,  the  devil  and 
hell,  are  swallowed  up  in  and  by  the  death  of  Christ,  we  shall 
not  be  afraid  of  them  all ;  we  shall  be  preserved  from  that  rot- 
tenness which  death  bringeth,  if  we  have  this  myrrh,  this  faith  in 
the  death  of  our  Lord  Christ  in  our  bodies  and  souls ;  this  will 
not  suffer  us  to  perish. 

So  strong  and  valiant  a  thing  is  faith,  that  by  it  all  things  are 
possible.  Christ  saith  in  Mark,  we  must  learn  daily  with  our 
Lord  Christ  to  bring  under  our  old  Adam,  and  mortify  the  deeds 
of  the  body  by  the  cross ;  not  that  cross  which  we  choose,  but 
that  which  Christ  layeth  upon  us ;  let  us  hear  it  with  a  patient 
and  willing  mind,  that  our  bodies  may  be  subdued  and  made  sub- 
ject to  the  spirit ;  that  being  buried  with  Christ  in  baptism,  we 
may  be  raised  with  him,  and  he  alone  may  reign  and  live  in  ns. 

This  baptism  signifies  no  other  thing  than  that  the  old  Adam 
be  mortified  and  buried;  which  we  ought  always  to  bear  in 
mind,  seeing  that  sin  remains  in  us  as  long  as  we  live  in  this 
world.  Wherefore,  St.  Paul  treats  in  very  good  words,  which 
ought  to  be  diligently  considered  by  us ;  Rom.  vi.  "  Know  ye  not, 
that  so  many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  death  ?  Therefore  we  are  buried  with  him  by  bap- 
tism into  death ;  that  like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father,  even  so  we  also  should  walk  in  new- 

672 


LUTHER'S  SERMONS.  123 

ness  of  life.  For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  likeness  of  his  resur- 
rection ;  knowing  this,  that  our  old  man  is  crucified  with  him, 
that  the  body  of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin.     For  he  that  is  dead  is  freed  from  sin." 

"  Now,  if  we  be  dead  with  Christ,  we  believe  that  we  shall 
also  live  with  him :  knowing  that  Christ,  being  raised  from  the 
dead,  dieth  no  more;  death  hath  no  more  dominion  over  him. 
For  in  that  he  died,  he  died  unto  sin  once;  but  in  that  he  hveth, 
he  liveth  unto  God.  Likewise,  reckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin,  but  alive  unto  God  through  J«sus  Christ  our 
Lord."    Thus  much  concerning  the  first  appearance. 

Now  we  will  speak  somewhat  of  the  second ;  that  is,  of  the 
baptism  of  Christ.  In  the  baptism  of  Christ,  three  things  are  to 
be  considered :  the  first,  the  heavens  were  opened  when  he  was 
baptized ;  the  second,  the  Holy  Ghost  was  seen  in  the  likeness  of 
a  dove ;  and  the  third,  the  voice  of  the  Father  was  heard,  say- 
ing, "  This  is  my  beloved  Son,  in  whom  I  am  well  pleased." 
Christ  vouchsafed  to  be  baptized  with  water,  by  which  he  hath 
hallowed  baptism,  and  made  the  water  thereof  holy,  that  he  which 
is  baptized  in  his  name,  might  likewise  become  holy  and  cleansed 
from  sin. 

Christ  was  not  baptized  for  himself,  for  he  was  not  infected  with 
the  least  spot  of  sin.  He  acted  like  a  good  physician,  who  first 
drinks  of  the  bitter  portion,  and  then  offers  it  to  the  sick,  that  they 
may  the  more  gladly  and  boldly  drink  of  it  afterwards :  for  we 
in  baptism  drink  a  bitter  portion ;  namely,  the  mortification  of 
the  old  Adam :  for  dipping  into  the  water,  or  sprinkling  with  it, 
signifies  nothing  else,  than  that  the  old  Adam  should  perish  and 
die.  This  is  greatly  furthered  by  the  cross,  which  God  by  his 
divine  will  layeth  upon  us ;  which  we  ought  not  to  cast  oflT,  but 
bear  willingly  with  a  patient  mind. 

But  that  this  might  be  easier  for  us  to  do,  Christ  hath  taken  it 
upon  himself;  he  suffered  himself  to  be  baptized,  he  took  his  cross 
and  carried  it  without  resistance  or  gainsaying,  and  was  obedient 
to  his  Father  unto  death,  even  the  death  of  the  cross:  as  Paul 
saith,  Phil.  ii.  that  he  might  deliver  us  from  our  sins,  and  might 
appease  his  heavenly  Father,  which  surely  he  did  of  his  mere 
grace  without  any  desert  of  ours ;  whereof  baptism  is  a  sign  and 
pledge ;  as  Paul  saith  to  Titus :  "  But  when  the  kindness  and  love 
of  God  our  Saviour  toward  man  appeared,  not  by  works  of  right- 
eousness which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost;  which  he  shed  on  us  abundantly  through  Jesus 
Christ  our  Saviour;  that,  being  justified  by  his  grace,  we  should 
be  made  heirs  according  to  the  hope  of  eternal  life." 

Secondly,  when  Christ  was  baptized,  the  Holy  Ghost  appeared 

673 


124  LUTHER'S  SERMONS. 

in  the  likeness  of  a  dove,  whereby  is  signified  that  we  also  re- 
ceive the  Holy  Ghost  in  baptism,  which  ruleth  and  guideth  us 
according  to  the  will  of  God;  which  is  present  with  us,  and  help- 
eth  us  in  bearing  the  burden  of  the  holy  cross,  which  exhorteth 
us,  enforceth  us,  and  when  we  yield  to  the  burden  of  the  cross, 
it  is  present  and  helpeth  us;  if  we  fall  it  raiseth  us  up  again,  and 
is  always  a  faithful  companion  in  our  journey.  He  maketh  the 
burden  of  the  cross  light,  which  we  should  otherwise  be  unable 
to  bear.  If  we  fall  into  sin,  we  must  remember  to  go  back  to 
baptism,  for  this  is  the  ship  wherein  we  pass  over  the  sea  of  sin  ; 
for  baptism  is  the  beginning  of  repentance.  After  such  a  renew- 
ing of  the  life,  followeth  the  praise  of  God,  and  thanksgiving  unto 
him  for  the  grace  received.  Then  the  person  behaveth  himself 
friendly  towards  his  neighbour,  and  doth  good  to  him  in  all  things. 
This  is  signified  by  the  Holy  Ghost  appearing  upon  Christ  in  the 
likeness  of  a  dove.  The  dove  hath  no  gall:  such  they  also  be- 
come which  receive  the  Holy  Ghost  in  baptism ;  to  wit,  they  are 
gentle  and  without  bitterness  toward  all  men. 

Thirdly,  the  voice  of  the  Father  is  heard  in  the  baptism  of 
Christ,  which  saith,  **  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased."  This  is  that  Saviour  which  delivereth  us  from  the 
tyranny  of  sin,  death,  Satan,  and  hell.  Here  we  may  learn  how 
we  must  come  to  God :  he  that  desireth  to  become  a  child  of  God 
the  Father,  must  attain  it  through  Christ,  and  through  him  alone, 
the  beloved  Son,  who  sitteth  in  the  bosom  of  the  Father ;  unto 
whom  alone  the  Father  looketh ;  without  whom  he  alloweth  no- 
thing ;  but  whatsoever  pleaseth  the  Father,  it  pleaseth  him  with 
respect  to  the  Son :  therefore  he  that  desireth  to  go  to  the  Fa- 
ther, must  cleave  to  this  his  beloved  Son :  nothing  is  of  value  or 
estimation  with  the  Father,  except  his  beloved  Son. 

He  that  desireth  to  be  in  favour  with  the  Father,  and  to  be  be- 
loved by  him,  let  him  flee  to  the  bosom  of  the  Son,  by  whom  he 
findeth  access  to  the  Father;  as  Paul  saith,  Eph.  "Through 
Christ  we  are  adopted;"  and,  "  Without  Christ  we  are  the  ene- 
mies of  God."  Therefore,  whosoever  cleaveth  to  Christ  through 
faith,  abideth  in  the  favour  of  God ;  he  also  shall  be  made  belov- 
ed and  acceptable,  as  Christ  is;  and  shall  have  fellowship  with 
the  Father  and  Son.  This  is  a  mighty  and  excellent  vjoice  !  This 
is  my  beloved  Son,  in  whom  all  things  consist  and  are  compre- 
hended, which  are  extant  in  the  whole  Scripture. 

As  all  things  are  delivered  into  the  hands  of  Christ,  and  gath- 
ered into  one,  that  they  may  obey  him,  God  saith,  "  this  is  my  be- 
loved Son:"  by  showing  Christ  only,  and  naming  no  other,  he 
maketh  it  plain  that  none  is  his  beloved  Son  beside  him.  If  others 
are  not  his  beloved  sons,  it  is  certain  that  they  are  the  children 
of  wrath  and  indignation.  If  there  were  more  beloved  sons,  he 
would  not  have  used  this  saying;  neither  would  he  turn  his  eyes 

674 


LUTHER'S  SERMONS.  125 

to  him  only  as  though  he  knew  no  other.  Paul  saith  in  his  epis- 
tle to  the  Hebrews,  "Unto  which  of  the  angels  said  he  at  any 
time,  thou  art  my  Son,  this  clay  have  I  begotten  thee?"  and  again, 
"  I  will  be  his  Father,  and  he  shall  be  my  Son." 

It  is  most  certain  that  Christ,  in  these  words,  is  declarecT  to  be 
the  true  and  only  Son  of  God ;  seeing  that  these  words  were  never 
said  to  any  other  creature.  Howbeit,  he  was  as  much  the  Son 
of  God,  and  would  have  remained  so  for  ever,  even  as  he  hath 
been  from  everlasting,  if  this  had  not  been  spoken  to  us  from  hea- 
ven :  neither  is  any  thing  added  or  taken  away  from  him  by  this 
name ;  but  we  must  think  that  this  praise  and  honour  of  Christ 
was  spoken  for  our  sakes ;  as  it  is  said  in  John  xii.  30.  "Jesus 
answered  and  said,  this  voice  came  not  because  of  me,  but  for 
your  sakes."  He  hath  no  need  that  it  should  be  said  unto  him, 
that  he  is  the  Son  of  God  ;  for  he  knew  this  before ;  and  hath  had 
from  everlasting  by  his  nature,  that  which  he  heareth. 

This  word  teacheth  us  to  know  Christ,  in  which  knowledge  our 
salvation  consisteth,  as  witnessed  by  Isaiah,  Paul,  and  Peter.  But 
how  does  it  teach  us  to  know  him  1  it  teacheth  us  to  know  him 
as  the  Son  of  God,  who  pleaseth  the  Father ;  by  which  the  Fa- 
ther cheereth  the  hearts  of  *all  the  faithful,  and  greatly  delighteth 
them  with  comfort  and  heavenly  love.  When  Christ  speaketh, 
or  doth  any  thing  for  me,  I  remember  these  words  of  the  Father, 
that  he  is  the  beloved  Son ;  then  I  am  forced  to  think,  that  all 
which  Christ  speaketh  and  suflTereth  for  my  sake,  doth  well  please 
the  Father.  How  can  God  show  himself  more  liberal  and  lov- 
ing, than  by  being  pleased  that  Christ  his  Son  doth  deal  so  kindly 
and  tenderly  with  us  ?  that  he  looks  upon  us  with  so  much  affec^ 
tion,  and  with  such  unusual  love,  as  to  suffer  and  die  for  our  sakes. 

But  we  are  cold,  and  sluggish,  and  unthankful  wretches;  we 
pass  over  such  precious  words  as  things  of  no  importance ;  as  if 
uttered  by  man ;  as  being  contained  in  a  book,  or  written  on  pa- 
per, as  things  utterly  decayed ;  as  if  grown  out  of  use  by  long 
custom ;  as  if  they  pertained  to  Christ,  and  not  to  us.  Being  dull 
and  senseless,  we  do  not  perceive  that  they  belong  not  to  Christ, 
but  were  committed  to  writing  and  are  extant  for  our  sakes  only. 
Christ  being  in  so  great  favour  with  God  in  all  things,  and  at  the 
same  time  serving  us,  as  he  himself  witnesseth,  we  are  without 
doubt  in  the  same  favour  whh  God,  as  Christ  himself.  "  If  a  man 
love  me,  he  will  keep  my  words ;  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him."  John 
xiv.  23.  Also,  xii.  26.  "  Where  I  am,  there  shall  also  my  servants 
be."  Again  ;  I  pray  that  they  may  be  one,  even  as  we  are  one; 
I  in  thee,  and  thou  in  me,  and  they  in  me. 

But  where  is  Christ  ?  In  the  favour  of  God ;  in  the  depth  of 
his  heart :  there  also  are  we,  if  we  know  and  love  Christ ;  there 
our  refuge  is  placed,  where  no  evil  can  come.     But  in  this,  faith 

l2         675 


12©  LUTHER'S  SERMONS. 

is  required;  the  M'orks  of  the  law,  and  our  own  merit,  will  not 
prevail.  Christ  is  here  declared  the  only  Son  of  God  ;  which  at 
once  overthrows  whatsoever  n^aketh  itself  God.  Men  and  Satan, 
who  please  thennselves,  and  love  themselves  only,  seek  not  after 
God,  but  strive  to  become  gods  themselves;  but  God  will  say 
unto  these  very  different  things  from  what  he  said  unto  Christ. 
Christ  is  my  beloved  Son,  in  whom  I  am  well  pleased,  seeing  that 
he  glorifieth  not  himself,  although  he  be  God :  but  ye  are  wretch- 
es, in  whom  I  allow  nothing,  seeing  that  ye  glorify  yourselves, 
being  but  creatures  and  men. 

This  sentence  given  of  Christ,  humbleth  the  world,  and  show- 
eth  them  all  to  be  void  of  divinity ;  and  ascribeth  it  to  Christ,  all 
for  our  benefit,  if  we  believe  and  admit  this  sentence ;  or  to  our 
condemnation,  if  we  contemn  it.  Then  we  may  say  at  once,  with- 
out Christ  there  is  no  favour,  nor  any  beloved  Son;  but  the  wrath 
and  sore  displeasure  of  God. 

We  shall  now  quote  certain  sentences  out  of  the  Scripture  con- 
cerning Christ,  whereby  is  declared  that  through  him  we  are  loved 
by  the  Father,  and  v^ithout  him  are  refused.  Thus  it  is  said,  John 
i.  16,  17.  "Of  his  fulness,  (to  wit,  Christ's,)  have  all  we  received, 
and  grace  for  grace.  For  the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ."  John  iii.  13.  '<  No  man  hath  as- 
cended up  to  heaven,  but  he  that  came  down  from  heaven,  even 
the  Son  of  man  which  is  in  heaven."  John  iii.  16,  17,  18.  "For 
God  so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish,  but  have  everlast- 
ing life.  For  God  sent  not  his  Son  into  the  world  to  condemn 
the  world  ;  but  that  the  world  through  him  might  be  saved.  He 
that  believeth  on  him  is  not  condemned;  but  he  that  believeth  not 
is  condemned  already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God." 

John  iii.  35,  36.  "  The  Father  loveth  the  Son,  and  hath  given 
all  things  into  his  hand.  He  that  believeth  on  the  Son  hath  ever- 
lasting life:  and  he  that  believeth  not  the  Son  shall  not  see  life; 
but  the  wrath  of  God  abideth  on  him."  John  vi.  40.  "  This  is 
the  will  of  him  that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlasting  life;  and  I  will  raise 
him  up  at  the  last  day."  John  vii.  37,  38.  "  In  the  last  day,  that 
great  day  of  the  feast,  Jesus  stood  and  cried,  saying,  if  any  man 
thirst,  let  him  come  unto  me,  and  drink.  He  that  believeth  on 
me,  as  the  Scripture  hath  said,  out  of  his  belly  shall  flow  rivers 
of  living  water."  Titus  iii.  4,  5,  6,  7.  ".But  after  that  the  kind- 
ness and  love  of  God  our  Saviour  toward  man  appeared,  not  by 
works  of  righteousness  which  we  have  done,  but  according  to 
his  mercy  he  saved  us,  by  the  washing  of  regeneration  and  re- 
newing of  the  Holy  Ghost ;  which  he  shed  on  us  abundantly 
through  Jesus  Christ  our  Saviour;  that,  being  justified  by  his 

676 


LUTHER'S  SERMONS.  127 

grace  we  should  be  made  heirs  according  to  the  hope  of  eternal 
Hfe."  Many  other  such  sentences  occur,  particularly  in  the  epis- 
tles of  Paul,  which  any  one  may  gather  for  himself. 


SERMON  VI. 
The  fruit  and  virtue  of  Christ's  Resurrection. 

We  have  heard  in  the  treatise  of  the  Lord's  passion,  that  it  is 
not  suffiqient  merely  to  know  the  history  thereof;  neither  is  it 
sufficient  to  know  how  and  when  Christ  rose  ;  but  both  the  use 
and  profit  of  his  passion,  as  well  as  his  resurrection,  should  be 
preached  and  known;  to  wit,  what  Christ  obtained  by  them  for 
us.  Where  only  the  deed  of  the  history  is  preached,  it  is  frivo- 
lous preaching,  and  without  fruit ;  which  both  Satan  and  wicked 
men  as  well  know,  read,  and  understand,  as  we  do.  But  when 
the  uses  of  them  are  preached,  wherein  they  profit,  that  indeed  is 
a  fruitful  and  wholesome  sermon,  and  full  of  sweet  consolation. 

Christ  hath  declared  the  use  and  profit  of  his  passion  and  re- 
surrection, when  he  talked  with  the  women:  Mat.  xxviii.  10, 
"  Be  not  afraid ;  go  tell  my  brethren  that  they  go  into  Galilee, 
and  there  shall  they  see  me."  These  are  the  first  words  which 
they  hear  of  Christ  after  his  resurrection  from  the  dead  ;  whereby 
he  confirmeth  all  his  sayings,  also  all  his  benefits  showed  to  them 
before ;  and  that  they  should  come  unto  those  who  should  believe 
thereafter.  Here  he  calleth  not  only  his  apostles  his  brethren, 
but  also  all  them  that  believe  in  him ;  although  they  do  not  see 
him  visibly  as  the  apostles  did. 

Shall  any  one  come  forth  and  boast  of  his  merit,  or  of  the 
strength  whereby  he  is  able  to  merit  any  thing  1  What  hath  the 
apostles  merited  ?  Peter  denied  Christ  thrice :  and  all  the  rest 
of  the  apostles  fled  from  him :  he  might  have  called  them  run- 
aways, and  forsakers  of  their  standing  in  the  midst  of  their  con- 
flicts ;  yea,  traitors  and  wicked  men,  rather  than  brethren. 
Wherefore  of  mere  mercy  and  grace  this  word  was  brought  unto 
them  by  tlie  matrons,  which  the  apostles  themselves  did  perceive. 
This  word  is  full  of  all  consolation  and  comfort ;  that  Christ  careth 
for  such  wretched  men  as  we  are ;  yea,  and  that  he  doth  call  us 
his  brethren.  If  Christ  be  our  brother,  I  would  fain  know  what 
good  things  we  shall  want? 

They  are  brethren  by  consanguinity,  use  goods  common  among 
themselves,  having  the  same  father,  and  the  same  inheritance; 
otherwise  they  would  not  be  brethren.     So  we  also  possess  good 

677 


128  LUTHER'S  SERMONS. 

things  in  common  with  Christ ;  enjoying  the  same  father,  and  the 
same  inheritance  ;  which  inheritance  is  not  diminished  by  parting 
it,  as  worldly  inheritances  are,  but  is  always  made  abundant ;  for 
it  is  a  spiritual  inheritance.  A  corporal  inheritance,  when  distri- 
buted into  divers  parts,  is  made  smaller ;  but  in  the  spirit,  the 
case  is  such,  that  he  who  hath  received  part  thereof,  hath  ob- 
tained the  whole.  What  is  the  inheritance  of  Christ?  In  his 
power  are  life  and  death,  sin  and  grace,  and  whatsoever  is  con- 
tained in  heaven  and  earth ;  his  are  eternal  verity,  strength,  wis- 
dom, and  righteousness. 

All  power  is  given  unto  him ;  he  hath  rule  over  all  things;  over 
hunger,  thirst,,  prosperity,  adversity,  &c.  He  reigneth  over  ail 
things,  whether  they  be  in  heaven  or  in  earth,  spiritual  or  corpo- 
ral ;  all  things  are  in  his  power,  as  well  eternal  as  temporal. 
Now  if  I  cleave  unto  him  by  faith,  I  shall  be  made  partaker  of 
all  his  good  things:  I  shall  not  obtain  part  of  the  inheritance 
only,  but  I  shall  possess  with  him  everlasting  wisdom,  and  eternal 
strength.  I  shall  not  be  grieved  with  hungei%  sin  shall  not  op- 
press me,  neither  shall  I  be  afraid  of  death.  Hereby  we  may 
easily  understand  the  sayings  frequently  uttered  by  the  prophets, 
especially  in  the  Psalms;  as  where  David  saith,  Ps.  xxxiv.  "The 
young  lions  do  lack,  and  suffer  hunger ;  but  they  that  seek  the 
Lord  shall  not  want  any  good  thing."  He  saith  in  another  place, 
"  The  Lord  knoweth  the  ways  of  the  righteous,  and  their  inheri- 
tance shall  endure  for  ever.  They  shall  not  be  confounded  in  the 
perilous  time,  and  in  the  days  of  dearth  they  shall  have  enough." 
And  again ;  "  I  have  been  young  and  now  am  old,  yet  have  I 
never  seen  the  righteous  forsaken,  nor  his  seed  begging  bread." 

All  these  things  Christ  bringeth  with  him ;  for  we  are,  and  are 
called  his  brethren,  not  because  of  any  merit  in  us,  but  of  mere 
grace.  If  we  would  print  these  things  in  our  hearts,  and  tho- 
roughly feel  them,  it  would  go  well  with  us ;  but  they  go  in  at 
one  ear,  and  out  the  other.  St.  Paul  glorieth  in  these  things,  as 
he  saith,  Rom.  viii.  "As  many  as  are  led  by  the  spirit  of  God, 
they  are  the  sons  of  God.  For  ye  have  not  received  the  spirit  of 
bondage  again  to  fear;  but  ye  have  received  the  spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.  The  spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God :  and  if  children, 
then  heirs;  heirs  of  God,  and  joint-heirs  with  Christ;  if  so  be 
that  we  suffer  with  him,  that  we  may  be  also  glorified  together." 

This  title  ascendeth  so  high,  that  the  mind  of  man  is  not  able 
to  comprehend  it.  For,  unless  the  spirit,  the  comforter,  imparted 
this  grace  to  us,  no  man  would  be  able  to  say,  Christ  is  my 
brother.  Those  who  cry  out  without  faith,  "  Christ  is  my  brother," 
are  fanatical  spirits,  who  vainly  pronounce  words  without  fruit. 
The  case  standeth  very  diflerently,  and  more  marvellously  with 
a  true  Christian ;  he  is  amazed,  and  hardly  dareth  to  confess  any 

678 


LUTHER'S  SERMONS  129 

thing  sufficiently  thereof.  Wherefore,  we  must  endeavour  to 
hear  this,  not  only  with  fleshly  ears,  but  to  feel  it  in  our  hearts; 
then  we  shall  not  be  rash,  but  be  carried  into  an  admiration 
thereof  A  true  Christian  views  these  things  with  fear,  and  cries 
out,  "Am  I,  a  wretched  and  defiled  creature,  drowned  in  sin, 
worthy  that  the  Son  of  God  should  be  called  my  brother?  How 
do  I,  a  miserable  wretch,  attain  to  such  a  thing?"  Thus  he  is 
astonished,  and  can  hardly  comprehend  these  things. 

These  things  cannot  be  understood  according  to  flesh  and 
blood ;  the  heart  of  man  in  a  natural  state  is  not  able  to  compre- 
hend them.  Christ  more  plainly  declares  unto  Mary  Magdalene, 
the  use  and  fruit  of  his  death  and  resurrection ;  when  he  saith, 
John  XX.  "  Go  to  my  brethren,  and  say  unto  them,  I  ascend  unto 
them,  I  ascend  unto  my  Father,  and  your  Father,  and  to  my 
God,  and  your  God."  This  is  one  of  the  most  comfortable  places 
of  which  we  can  glory  and  boast.  As  though  Christ  should  say, 
Mary,  go  hence,  and  declare  unto  my  disciples,  (which  fled 
from  me,  which  have  deserved  punishment  and  eternal  con- 
demnation,) that  this  resurrection  of  mine  is  for  their  good;  that 
is,  I  have  by  my  resurrection  brought  the  matter  to  pass,  that  my 
Father  is  their  Father,  and  my  God  their  God. 

These  are  but  few  words," but  they  contain  much  matter  in 
them  ;  namely,  that  we  have  as  great  hope  and  confidence  in 
God,  as  his  own  Son.  Who  can  comprehend  such  exceeding 
joy !  I  will  not  say  utter  it ;  that  a  wretched  and  defiled  sinner 
may  be  bold  to  call  God  his  Father,  even  as  Christ  himself  The 
author  of  the  epistle  to  the  Hebrews,  well  remembered  the  words 
of  the  Psalm,  how  it  speaketh  of  Christ ;  who,  as  he  saith,  is  not 
ashamed  to  call  the  believers  brethren;  saying,  "I  will  declare 
thy  name  unto  my  brethren;  in  the  midst  of  the  church  will  I 
sing  praise  unto  thee."  If  any  worldly  prince  or  nobleman  should 
humble  himself  so  low,  as  to  say  to  a  thief  or  robber,  thou  art 
my  brother,  it  would  be  a  notable  thing  which  every  one  would 
marvel  at;  but  this  king,  who  sitteth  in  glory  at  the  right  hand 
of  his  Father,  saith  to  poor  mortal  man,  thou  art  my  brother. 

In  this  king  is  our  confidence  and  comfort.  He  arms  us 
against  sin  and  death,  the  devils  and  hell ;  and  against  all  sinister 
success  of  things,  as  well  of  body  as  mind.  As  we  are  flesh  and 
blood,  and  therefore  subject  to  all  kinds  of  adversity,  it  follows 
that  the  case  should  so  stand  with  him ;  otherwise  he  would  not 
be  like  unto  us  in  all  things.  Wherefore,  that  he  might  be  made 
conformable,  and  like  unto  us,  he  had  experience  in  all  things, 
even  as  we  have,  sin  only  excepted ;  that  he  might  be  our  true 
brother,  and  exhibit  himself  openly  unto  us. 

The  epistle  to  the  Hebrews  doth  set  this  forth  in  a  lively  man- 
ner, chap.  ii.  "Forasmuch  then  as  the  children  are  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the  same ; 
17  679 


130  LUTHER'S  SERMONS. 

that  through  death  he  might  destroy  him  that  had  the  power  of 
death,  that  is,  the  devil;  and  dehver  them  who  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage.  For  verily  he 
took  not  on  him  the  nature  of  Angels ;  but  he  took  on  him  the 
seed  of  Abraham.  Wherefore  in  all  things  it  behoved  him  to  be 
made  like  unto  his  brethren,  that  he  might  be  a  merciful  and  faith- 
ful high  priest  in  things  pertaining  to  God,  to  make  reconciliation 
for  the  sins  of  the  people  :  for  in  that  he  himself  hath  suffered,  be- 
ing tempted,  he  is  able  to  succour  them  that  are  tempted."  The 
profit,  use  and  fruit  of  the  Lord's  passion  and  resurrection,  St. 
Paul  hath  .summed  up  in  a  very  brief  manner;  when  he  saith, 
Rom.  iv.  "  Christ  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justification." 


SERMON  VII. 

John  X.  From  the  Wth  to  the  16/A  verses^  inclusive. 

11.  I  am  the  good  shepherd:  the  good  shepherd  giveth  his  life  for  the 
sheep. 

12.  But  he  that  is  a  hireling,  and  not  the  shepherd,  whose  own  the  sheep 
are  not,  seeth  the  wolf  coming,  and  leaveth  the  sheep,  and  fleeth ;  and  the 
wolf  catcheth  them,  and  scattereth  the  sheep. 

13.  The  hireling  fleeth,  because  he  is  a  hireling,  and  careth  not  for  the 
sheep. 

14.  I  am  the  good  shepherd,  and  know  my  sheep,  and  am  known  of  mine. 

15.  As  the  Father  knoweth  me,  even  so  I  know  the  Father :  and  I  lay 
down  my  life  for  the  sheep. 

16.  And  other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I  must 
bring,  and  they  shall  hear  my  voice ;  and  there  shall  be  one  fold,  and  one 
shepherd. 

This  text  is  full  of  consolation ;  which  in  a  precious  parable 
setteth  forth  Christ  our  Lord,  and  teacheth  what  manner  of  per- 
son he  is,  what  his  vi'orks  are,  and  what  affection  he  has  toward 
man.  Nevertheless,  it  cannot  be  distinctly  understood,  by  com- 
paring together  light  and  darkness,  day  and  night ;  that  is,  a  good 
and  evil  shepherd,  as  the  Lord  doth  in  this  place.  Ye  have  often- 
times heard  that  God  hath  instituted  and  ordained  two  sorts  of 
preaching  in  the  world  :  One  is,  when  the  word  of  God  is  preach- 
ed, which  saith,  "Thou  shalt  have  no  other  gods  before  me. 
Thou  shalt  not  kill ;  thou  shalt  not  commit  adultery;  thou  shall" 
not  steal,"  &c.  Ex.  xx.  It  also  threatens  that  he  who  doth  not 
keep  these  precepts,  shall  die. 

But  that  preaching  doth  justify  no  man.     Although  a  man  be 
thereby  compelled  to  show  himself  godly  outwardly,  before  men, 
,«i  680 


LUTHER'S  SERMONS.  131 

j'el  notwithstanding,  he  is  offended  at  the  law  in  his  heart,  and 
had  much  rather  there  were  no  law.  The  other  ministry  of  the 
word,  is  the  gospel ;  which  shows  where  is  to  be  received  that 
which  the  law  requireth.  It  neither  urgeth  nor  threateneth;  but 
allureth  men  gently.  It  showelh  them  what  they  must  receive 
and  take,  whereby  they  may  become  righteous  :  Behold,  here  is 
Jesus  Christ !  he  directeth  them.  These  disagree  one  with  an- 
other, as  much  as  to  receive  and  give,  to  exact  and  reward. 

This  difference  should  be  well  understood  and  explained.  To 
hardened  and  untractable  men,  who  feel  not  the  gospel,  the  law 
is  to  be  preached :  and  they  are  to  be  urged  till  they  begin  to  feel 
mollified  and  humbled,  and  acknowledge  their  disease;  then  is 
the  time  to  begin  to  preach  the  gospel.  These  two  sorts  of 
preaching  were  instituted  and  ordained  by  the  Almighty ;  besides 
these  there  are  others  which  were  not  ordained  of  God,  but  are 
traditions  invented  by  men ;  ordained  by  the  fope  and  his  prelates, 
wherewith  they  have  perverted  the  gospel.  These  are  not  worthy 
to  be  called  shepherds  or  hirelings;  but  they  are  those  whom 
Christ  calleth  thieves,  robbers,  and  wolves. 

If  we  would  guide  men  in  the  right  way,  it  must  be  done  by 
the  word  of  God;  if  it  be  not  done,  we  surely  labour  in  vain. 
Christ  treateth  here  of  the  second  ministry  of  the  word,  and 
describeth  of  what  sort  it  is :  he  maketh  himself  the  chief,  yea, 
the  only  shepherd :  for  he  whom  he  doth  not  feed  remains  unfed. 
Ye  have  heard  that  our  Lord  Jesus  Christ,  after  his  passion  and 
death,  was  raised  from  the  dead,  and  entered  into  immortality : 
not  that  he  might  sit  idle  in  heaven  and  rejoice  with  himself,  but 
that  he  might  receive  a  kingdom,  and  execute  the  functions  of  a 
governor  and  king ;  of  W'hich  all  the  prophets,  yea,  and  the  whole 
scripture,  treats  at  large. 

We  must  continually  acknowledge  him  to  be  our  governor  and 
ruler ;  neither  must  we  think  that  he  is  idle  in  heaven,  but  that  he 
doth  from  above  govern  and  direct  all  things ;  who  hath  an  espe- 
cial care  of  his  kingdom,  which  is  the  christian  faith ;  therefore 
it  must  needs  be  that  his  kingdom  will  flourish  among  us  here  on 
earth.  Of  this  kingdom,  we  have  elsewhere  said,  that  it  is  so 
ordained  that  we  increase  every  day,  and  become  purer;  and 
that  it  is  not  governed  by  any  force  or  power,  but  by  preaching 
alone ;  that  is,  by  the  gospel.  This  gospel  cometh  not  from  man, 
but  it  was  brought  by  Jesus  Christ  himself;  and  afterwards  put 
into  the  hearts  of  the  apostles  and  their  successors,  that  they 
might  comprehend  it,  and  speak  and  publish  it. 

Hereby  is  his  kingdom  governed,  wherein  he  so  reigneth,  that 
all  the  power  thereof  consisteth  in  the  word  of  God.  Now  who- 
soever shall  hear  and  believe  this,  pertaineth  to  this  kingdom. 
Moreover,  this  word  is  made  so  effectual,  that  it  bringeth  an 
abundance  of  all  the  good  things  which  are  necessary  to  man. 

681 


TSZ  LUTHER'S  SERMONS. 

For  it  is  the  power  of  God  which  is  able  to  save  every  one  that 
beheveth ;  as  Paul  sailh  to  the  Romans ;  if  thou  believe  that 
Christ  died  for  thee,  to  deliver  thee  from  evil,  and  cleave  unto 
the  word,  it  is  certain  that  no  creature  is  able  to  overthrow  thee. 
For  as  none  are  able  to  overthrow  the  word,  neither  shall  any 
be  able  to  hurt  thee  if  thou  trust  in  it.  By  the  word  thou  shalt 
overcome  sin,  death,  Satan,  and  hell ;  and  to  that  thou  must  flee, 
for  in  it  thou  shalt  find  peace,  joy,  and  eternal  life ;  and  be  made 
partaker  of  all  the  good  things  that  are  promised  in  the  word. 

Wherefore,  the  government  of  this  kingdom  is  marvellous. 
The  word  is  published  and  preached  through  the  whole  world ; 
but  the  power  thereof  is  secret ;  it  must  be  felt  and  tasted  in  the 
heart.  We  therefore  of  the  ministry  are  able  to  perform  nothing 
more  than  to  become  the  instruments  through  which  our  Lord 
Christ  openly  preacheth  the  word ;  for  he  suflereth  the  word  to 
be  published  abroad,  that  every  one  may  hear  it.  But  faith 
maketh  us  to  feel  it  inwardly,  in  the  heart ;  yea,  it  is  the  secret 
work  of  Christ,  when  one  knoweth  what  is  his  duty,  and  is 
willing  to  do  according  to  his  divine  will  and  pleasure. 

That  these  things  may  be  better  understood,  we  will  now  treat 
of  our  text,  wherein  Christ  saith,  "  I  am  the  good  shepherd  ?" 
What  is  a  good  shepherd  1  A  good  shepherd,  saith  Christ,  giveth 
his  life  for  his  sheep :  and  I  leave  my  Hfe  for  my  sheep.  Here 
the  Lord  declareth  what  his  kingdom  is,  by  the  parable  of  the 
sheep.  The  sheep  is  of  that  nature,  that  it  quickly  knoweth  the 
voice  of  its  shepherd ;  neither  followeth  it  the  voice  of  another ; 
but  always  cleaveth  to  its  own,  and  seeketh  help  of  him,  not  be- 
ing able  to  help  itself.  The  sheep  cannot  feed  itself,  nor  preserve 
itself  from  the  wolves ;  but  is  altogether  dependent  upon  the 
shepherd. 

Christ  therefore  bringeth  the  quality  and  nature  of  the  sheep 
as  a  parable  ;  and  transformeth  himself  into  a  shepherd :  whereby 
he  showeth  what  his  kingdom  is :  which  consisteth  in  feeding  his 
sheep ;  that  is,  miserable,  needy,  and  wretched  men,  that  have 
no  help  or  counsel  but  in  him  alone.  That  we  may  declare  this 
more  plainly,  we  will  quote  a  passage  from  Ezekiel :  chap,  xxxiv. 
"  Should  not  the  shepherds  feed  the  flocks'?  why  therefore  do  ye 
feed  yourselves  'i  Ye  cat  the  fat,  and  ye  clothe  you  with  the 
wool ;  ye  kill  them  that  are  fed  ;  but  ye  feed  not  the  flock.  The 
diseased  have  ye  not  strengthened,  neither  have  ye  healed  that 
which  was  sick,  neither  have  ye  bound  up  that  which  was  broken, 
neither  have  ye  brought  again  that  which  was  driven  away, 
neither  have  ye  sought  that  which  was  lost;  but  with  force  and 
with  cruelty  have  ye  ruled  them.  And  they  were  scattered,  be- 
cause there  is  no  shepherd ;  and  they  became  meat  to  all  the 
beasts  of  the  field,  when  they  were  scattered.     Mv  sheep  wan- 

682 


LUTHER'S  SERMONS.  133 

dered  through  all  the  mountains,  and  upon  every  high  hill :  yea, 
my  flock  was  scattered  upon  all  the  face  of  the  earth." 

What  he  here  saith  should  be  particularly  noticed.  The  mean- 
ing is,  that  he  will  have  the  weak,  sick,  broken,  abject,  and  lost, 
to  be  strengthened,  healed,  cured,  and  sought  after ;  not  spoiled 
and  destroyed.  These  things,  saith  he  to  the  shepherds,  ye  ought 
to  do;  but  ye  have  done  none  of  them.  Wherefore  I  myself,  (as 
he  afterwards  saith,)  will  deal  thus  with  my  sheep :  "  That  which 
is  lost,  will  I  seek  again ;  that  which  is  driven  away  will  I  bring 
again  ;  and  to  that  which  is  not  well,  will  I  prepare  a  remedy,  and 
heal  it."  Here  we  see  that  the  kingdom  of  Christ  is  such  as  per- 
taineth  to  the  weak,  diseased,  and  feeble ;  the  preaching  whereof 
is  full  of  comfort ;  although  we  do  not  thoroughly  feel  our  misery 
and  weakness  :  if  we  did,  we  should  forthwith  run  to  him. 

But  how  did  those  shepherds  behave  themselves?  they  ruled  in 
rigour,  and  strictly  exacted  obedience  to  the  law.  Moreover, 
they  added  their  own  traditions ;  as  they  do  also  at  this  day ;  and 
if  they  be  not  kept,  they  cry  out  and  condemn  him  that  trans- 
gresseth  them,  so  that  they  do  nothing  but  urge  more  and  more 
their  own  inventions.  But  this  is  not  the  way  to  feed  and  govern 
souls;  Christ  is  not  such  a  shepherd:  for  by  such  manner  of  feed- 
ing, none  are  helped,  but  the  sheep  are  utterly  lost.  We  shall 
now  make  some  remarks  upon  the  preceding  passage  of  the  pro- 
phet. First,  he  saith  that  the  weak  sheep  are  to  be  strengthened; 
that  is,  the  consciences  which  are  weak  in  faith,  and  have  a  sor- 
rowful spirit,  and  are  of  faint  courage,  are  not  to  be  enforced.  It 
must  not  be  said  unto  them,  thou  must  do  this,  thou  must  be 
strong;  for  if  thou  art  weak  thou  art  ordained  to  eternal  punish- 
ment !     This  is  not  the  way  to  strengthen  the  weak. 

Paul  saith,  Rom.  xiv.  "Him  that  is  weak  in  the  faith  receive 
ye,  but  not  to  doubtful  disputations."  He  likewise  adds,  Rom. 
XV.  "  We  then  that  are  strong  ought  to  bear  the  infirmities  of  the 
weak."  Wherefore  they  are  not  to  be  severely  compelled,  but 
comforted ;  that  although  they  be  weak,  they  may  not  despair, 
for  they  shall  become  stronger.  Isaiah  the  prophet,  spake  of 
Christ  in  the  following  words:  "A  bruised  reed  shall  he  not 
break,  and  the  smoking  flax  shall  he  not  quench."  chap.  xlii.  The 
bruised  reed  signifieth  miserable,  weak,  and  bruised  consciences; 
which  are  so  easily  shaken,  that  they  tremble,  and  sometimes  lose 
their  confidence  in  God.  .  With  these  God  does  not  deal  rigor- 
ously, but  in  a  gentle  manner ;  lest  he  break  them. 

The  smoking  flax,  which  as  yet  burns  a  little,  and  emits  more 
smoke  than  fire,  are  the  same  consciences ;  they  ought  not  to 
despair,  for  he  will  not  utterly  extinguish  them ;  but  will  always 
kindle  them,  and  more  and  more  strengthen  them.  This,  to  him 
that  truly  knoweth  it,  is  a  great  comfort.  He  that  doth  not  gently 
handle  weak  consciences  after  this  sort   doth   not  execute  the 

M         683 


m  LUTHER'S  SERMONS. 

office  of  a  true  shepherd.  Afterwards,  the  prophet  saith,  "  That 
which  was  diseased,  ye  ought  to  have  succoured."  Who  are 
those  diseased  ones?  they  who  in  their  nnanner  of  Hving,  and 
their  outward  works,  have  certain  diseases  and  vices.  The  first 
pertaineth  to  the  conscience  when  it  is  weak ;  the  other  to  the 
manners  or  condition  of  life ;  as  when  one  is  carried  with  a  wilful 
mind,  and  a  wayward  disposition ;  and  by  wrath  and  evil  doings 
offend ;  as  even  the  apostles  sometimes  did. 

Such  as  are  so  vicious  in  the  sight  of  men,  that  they  are  even 
an  offence  to  others,  God  will  not  have  rejected  and  despaired  of; 
for  his  kingdom  is  not  of  such  a  nature  that  the  strong  and  whole 
only  should  live  therein,  but  Christ  is  placed  in  it  that  he  may 
take  care  of  such  as  are  weak  and  helpless.  Sometimes  we  are 
so  weak  and  sick,  that  we  almost  despair  of  being  subjects  of 
this  kingdom:  but  the  more  we  feel  our  disease,  so  much  the 
more  we  must  strive  to  come  to  him  ;  for  he  is  always  ready  to 
heal  us.  If  we  are  weak  and  oppressed,  and  in  great  affliction, 
we  have  more  reason  to  go  to  Christ ;  acknowledging  ourselves 
sinners,  that  he  may  help  and  justify  us ;  for  the  greater  our 
disease  is,  the  more  needful  it  is  for  us  to  be  healed. 

Christ  requireth  these  things  of  us,  and  allureth  us  to  come  to 
him  boldly  and  cheerfully.  Others  who  are  not  such  shepherds, 
think  they  make  men  righteous,  if  they  exact  much  of  them,  and 
urge  them  much;  whereby  they  only  make  those  who  are  evil, 
worse ;  as  the  prophet  saith,  "  The  broken  have  ye  not  bound 
together."  To  be  broken,  is  as  when  one  has  a  leg  broken,  or  a 
wound  inflicted  somewhere  else ;  that  is,  when  a  christian  is  not 
only  so  diseased  and  weak  that  he  stumbleth,  but  also  runneth 
into  such  great  temptations  that  he  breaketh  some  part,  and  even 
denieth  the  gospel,  after  the  manner  of  Peter,  who  forswore 
Christ. 

Now,  if  any  one  should  so  stumble  that  he  was  compelled  to 
go  back,  and  be  utterly  cast  down  in  mind,  we  must  not  yet  cast 
him  off;  as  though  he  would  never  more  pertain  to  the  kingdom 
of  Christ.  We  must  leave  Christ's  property  to  himself;  that  his 
kingdom  may  remain  mere  mercy  and  grace ;  whose  desire  is  to 
help  them  only  that  are  grieved  with  their  calamity  and  misery, 
and  greatly  desire  to  be  delivered  from  it :  that  his  kingdom  may 
altogether  abound  with  comfort,  and  he  be  the  gentle  shepherd 
that  provoketh  and  allureth  all  who  come  to  him.  And  all  this 
is  done  by  the  gospel ;  whereby  the  weak  are  to  be  strengthened, 
and  the  sick  healed. 

This  word  is  sufficient  for  all  the  distresses  of  conscience; 
giving  abundant  comfort  to  all,  though  they  be  ever  so  great  sin- 
ners. Christ,  therefore,  alone  is  the  good  shepherd ;  who  healeth 
all  sorts  of  diseases,  and  helpcth  them  that  are  fallen.  He  that 
doth  not,  is  not  a  shepherd.     The  prophet  thus  remarks :  "  Ye 

^^:  684 


LUTHER'S  SERMONS.  135 

have  not  brought  again  that  which  was  driven  away."  What  is 
that  which  was  driven  away !  The  despised  soul  that  is  so 
scorned  and  contemned,  that  whatsoever  christian  doctrine  is 
bestowed  upon  it,  is  thought  to  be  in  vain.  Yet  Christ  will  not 
suffer  it  to  be  dealt  with  in  a  harsh  manner ;  his  kingdom  is  not 
compassed  with  so  strait  bounds,  that  only  the  strong,  whole 
and  perfect,  flourish  therein ;  for  this  pertaineth  to  the  heavenly 
life  to  come ;  but  in  this  kingdom,  only  grace  and  mercy  must 
abound. 

As  God  promised  to  the  children  of  Israel ;  Ex.  iii.  That  he 
would  bring  them  to  a  land  flowing  with  milk  and  honey.  The 
prophet  concludeth ;  "  The  lost  have  ye  not  sought."  That  is  lost 
which  seemeth  to  be  condemned ;  of  the  return  whereof  there  is 
scarcely  any  hope :  of  which  sort  in  the  gospel  were  publicans 
and  harlots ;  and  at  this  day,  they  who  have  not  a  spark  of  god- 
liness, but  are  untractable  and  unruly.  Notwithstanding,  these 
are  not  to  be  left,  but  means  should  be  used,  that  at  the  last  they 
may  be  reclaimed  and  brought  into  the  right  way.  Which  Saint 
Paul  ofttimes  did;  as  when  he  delivered  two  of  this  sort  to 
Satan :  1  Tim.  i.  "  I  have  deliv^ered  thfem  unto  Satan,  that  they 
may  learn  not  to  blaspheme."  And  again  he  saith,  1  Cor.  v. 
"  To  deliver  such  a  one  unto  Satan  for  the  destruction  of  the  flesh, 
that  the  spirit  may  be  saved  in  the  day  of  the  Lord  Jesus." 

These  he  cast  off  as  condemned ;  yet  he  did  not  despair  of 
them.  Christ  should  be  preached,  as  rejecting  no  man,  although 
he  be  weak :  but  that  he  willingly  receiveth,  comforteth,  and 
strengtheneth  every  one;  so  that  he  always  appeareth  to  be  the 
good  shepherd.  Therefore  it  comes  to  pass,  that  men  willingly 
resort  to  him,  and  that  there  is  no  need  to  compel  them.  The 
gospel  so  allureth  and  maketh  them  willing,  that  they  come  with 
love  and  pleasure,  and  with  all  boldness ;  whereby  their  love  to 
Christ  is  increased,  so  that  they  do  every  thing  willingly,  who 
before  were  to  be  urged  and  compelled.  If  we  be  compelled, 
we  act  grudgingly,  and  unwillingly,  which  God  abhorreth. 

When  we  perceive  that  God  dealeth  so  lovingly  and  gently 
with  us,  our  hearts  become  ravished,  so  that  we  cannot  stay 
ourselves,  but  are  constrained  to  run  unto  him,  leaving  all  other 
things  for  his  sake.  Consider  how  great  an  evil  it  is,  when  one 
judgeth  another.  The  kingdom  of  Christ,  as  we  have  heard,  is 
so  ordained,  that  it  healeth  and  justifieth  only  sick  and  miserable 
consciences  ;  wherefore  those  w^ho  have  regard  only  to  the  strong 
and  whole  are  much  deceived.  It  is  great  and  effectual  know- 
ledge whereby  Christ  is  known.  It  is  grafted  in  us  by  nature,  to 
be  altogether  evil  and  wicked ;  yet  notwithstanding  we  would 
have  every  one  honest :  we  earnestly  regard  strong  christians ; 
not  looking  to  the  sick  and  weak,  thinking  them  not  to  be  chris- 
tians, though  we  at  the  same  time  exceed  them  in  wickedness. 

685 


136  LUTHER'S  SERMONS. 

The  cause  of  this  is  our  corrupt  nature,  and  our  bUnd  reason  ; 
which  would  measure  the  kingdom  of  God  by  our  own  judgment ; 
whereby  we  think  those  things  unclean  before  God,  which  seem 
unclean  to  us;  but  this  opinion  must  be  removed  from  our  minds. 
It  will  be  said,  alas !  what  will  become  of  me  if  all  christians 
must  be  whole,  strong,  and  godly  ?  When  shall  I  attain  those 
things?  In  this  manner  thou  wilt  bring  thyself  into  such  a  per- 
plexity, that  thou  shalt  not  attain  unto  true  comfort  and  joy. 
Thou  must  be  so  affected,  tluit  thou  wilt  say,  most  gracious 
Saviour,  although  I  find  myself  altogether  weak  and  diseased, 
and  in  a  wretched  state,  yet  I  will  not  cast  off  my  hope,  but  will 
flee  unto  thee,  that  thou  mayest  succour  me,  for  thou  only  art 
the  true  shepherd ;  wherefore  I  will  not  despair,  nor  be  discou- 
raged, although  I  come  void  of  works. 

We  must  be  diligent,  that  we  may  become  wise  and  know 
Christ.  In  his  kingdom  only  the  weak  and  diseased  are  con- 
versant ;  it  being,  as  it  were,  a  mere  hospital,  in  which  only  the 
sick  and  feeble  lie,  of  whom  a  care  must  be  taken.  But  few  men 
have  this  knowledge,  for  it  is  not  easily  attained ;  it  is  even  some- 
times wanting  in  them  who  have  the  gospel  and  spirit.  Some 
men  look  into  the  scripture,  which  setteth  forth  the  kingdom  of 
Christ,  affirming  it  to  be  precious ;  nevertheless  they  pay  but  little 
attention  to  the  signification  of  the  words  therein  contained,  nei- 
ther do  they  perceive  that  true  wisdom  is  hidden  therein,  which 
far  excelleth  our  wisdom. 

Christian  wisdom  does  not  consist  in  seeking  the  company  of 
those  that  are  accounted  wise  and  skilful,  and  to  make  mention, 
and  talk  of  them ;  but  to  be  occupied  among  the  unwise,  and 
those  that  lack  understanding,  that  they  may  forsake  sin  and  fool- 
ishness, and  embrace  righteousness,  and  sound  understanding. 
Therefore  it  appeareth  that  christian  wisdom  doth  not  consist  in 
lofty  looks,  and  seeing  ourselves  in  things  high  and  wise,  as  in  a 
glass,  but  that  we  look  to  those  things  which  are  below,  and  mark 
that  which  is  humble.  He  that  knoweth  these  things,  let  him  give 
thanks  to  God ;  for  by  this  knowledge  he  is  able  to  prepare  and 
apply  himself  to  every  thing  that  shall  take  place  in  the  world. 
But  ye  shall  find  many,  yea,  even  among  those  that  preach  the 
gospel,  who  are  not  thus  far  enlightened. 

Heretofore  we  have  been  taught  that  none  must  come  to  Christ, 
till  he  be  altogether  clean;  thou  must  therefore  forsake  this  opi- 
nion, that  thou  mayest  attain  to  true  understanding,  and  know 
Christ  aright ;  as  the  true  and  good  shepherd.  He  comparcth  the 
good  shepherd  with  the  evil,  or  hireling,  in  the  following  passage: 
"  The  good  shepherd  giveth  his  life  for  the  sheep.  But  he  that  is 
an  hireling,  and  not  the  shepherd,  whose  own  the  sheep  are  not, 
seeth  the  wolf  coming,  and  leavcth  the  sheep,  and  fleeth  ;  and  the 

686 


LUTHER'S  SERMONS.  l^ 

wolf  catcheth  them,  and  scattereth  the  sheep.  The  hireling  fleeth, 
because  he  is  an  hireling,  and  careth  not  for  the  sheep." 

It  is  true,  indeed,  that  Christ  is  the  only  shepherd:  the  name  of 
Christ  belongs  to  him  alone  ;  yet  he  communicates  the  same  to 
us,  that  we  may  be  called  Christians.  In  the  same  manner,  al- 
though he  be  the  only  shepherd,  yet  he  imparteth  the  same  name 
to  those  that  be  of  the  ministry.  Matthew  likewise  forbiddeth 
our  calling  any  man  father  on  earth  :  for  one  is  our  Father,  which 
is  in  heaven.  (Chap,  xxiii.)  Notwithstanding,  Paul  calleth  him- 
self the  father  of  the  Corinthians,  when  he  saith  ;  "  In  Christ  Jesus 
I  have  begotten  you  through  the  gospel."  (1  Cor.  iv.)  Therefore 
it  seemeth  as  though  God  alone  would  have  the  name  of  father  ; 
and  at  the  same  time  granteth  the  same  name  to  men,  that  they 
also  may  be  fathers;  howbeit,  not  of  themselves,  but  by  Christ: 
even  as  we  are  called  Christians  ;  not  that  we  have  any  thing  of 
ourselves,  but  that  all  things  are  given  us  through  Christ. 

Christ  saith,  moreover,  "  He  that  is  an  hireling,  and  not  the 
shepherd,  whose  own  the  sheep  are  not,  seeth  the  wolf  coming, 
and  leaveth  the  sheep  and  fleeth,"  &c.  This  surely  is  a  hard 
saying ;  that  they  which  preach  the  gospel,  and  strengthen  and 
heal  the  sheep,  should  at  last  suffer  them  to  be  caught  and  torn 
in  pieces :  while  they  themselves  flee  away  when  the  sheep  have 
the  most  need  of  help.  As  long  as  the  wolves  do  not  appear, 
they  do  their  duty  carefully  and  diligently;  but  as  soon  as  the 
wolf  appears,  they  immediately  leave  the  sheep.  If  they  have 
fed  them  well  and  made  them  fat,  strong,  and  whole,  they  are 
the  better  liked  by  the  wolves. 

But  what  is  the  hidden  meaning  of  this  parable  1  The  mean- 
ing of  Christ  is  this;  in  my  kingdom,  (which  consisteth  in  nothing 
else,  but  strengthening  the  weak,  healing  the  sick,  and  encourag- 
ing the  faint-hearted,)  the  holy  cross  shall  not  be  wanting.  When 
it  is  preached  that  Christ  only,  whose  silly  sheep  we  are,  hath 
the  care  of  us,  strengtheneth,  healeth,  and  helpeth  us,  that  our  own 
strength  and  works  are  of  no  importance,  the  world  cannot  abide 
it :  so  that  it  is  a  natural  consequence  for  the  gospel  to  bring  the 
cross  with  it;  inseparably  accompanying  it;  and  he  that  will  un- 
feignedly  profess  it  before  the  world,  must  expect  to  bear  perse- 
cution. This  being  the  case,  it  is  not  difficult  to  perceive  the 
difference  between  the  true  shepherds  and  the  hirelings. 

The  hireling  preacheth  the  gospel  as  long  as  he  is  reported 
among  men  to  be  learned,  godly,  and  holy.  But  when  he  is  re- 
proved, or  called  a  heretic  and  wicked  man,  or  requested  to  make 
a  recantation,  he  either  recanteth  or  leaveth  the  flock  without  a 
shepherd :  their  case  then  becomes  worse  than  it  was  before. 
What  doth  it  avail  the  sheep,  even  if  they  were  well  fed  before  ? 
If  they  were  true  shepherds,  they  would  lose  their  lives  rather 
18  m2  687 


LUTHER'S  SERMONS. 

than  leave  the  sheep  to  the  jaws  of  the  wolves;  and  would  be 
ready  to  ofler  their  neck  to  the  axe  for  the  sake  of  the  gospel. 

They  therefore  are  not  good  shepherds,  who  preach  the  gospel 
that  they  may  thereby  obtain  honour  and  riches ;  without  doubt 
these  are  hirelings,  who  seek  their  own  glory  even  in  sound  doc- 
trine, and  in  the  word  of  God.  Wherefore  they  abide  no  longer 
than  they  receive  honour,  praise,  and  benefit  thereby.  As  soon 
as  the  wolf  cometh,  they  go  back,  deny  the  word,  and  flee  away ; 
leaving  the  sheep,  earnestly  seeking  for  pasture  and  their  shep- 
herd, that  he  may  keep  them  from  injury :  but  the  good  shepherd 
never  leaveth  his  sheep  in  the  time  of  danger,  but  always  remains 
with  them  to  strengthen  and  defend  them. 

These  things  may  happen  to  us  in  some  future  time ;  we  may 
be  beset  in  the  same  manner.  Then  the  preachers  will  shut  their 
mouths  and  provide  for  their  safety  by  fleeing  away ;  the  sheep 
shall  be  dispersed ;  one  will  be  carried  this  way,  and  another 
that;  God  grant  that  some  of  them  may  stand  valiantly  in  de- 
fence of  the  gospel,  and  spend  their  blood,  if  the  case  so  require, 
in  delivering  their  sheep  !  Thus  Christ  hath  described  the  hire- 
lings in  their  true  colours ;  who  thus  saith  ;  "  I  am  the  good  shep- 
rierd,  and  know  my  sheep,  and  am  known  of  mine."  He  speaketh 
here  of  the  peculiar  duty  that  belongs  to  himself:  I  know  my 
sheep,  saith  he,  and  they  likewise  know  me.  Christ  knoweth  us 
to  be  his  sheep,  and  we  know  him  to  be  our  shepherd. 

He  knoweth  us  to  be  weak  and  diseased ;  but  even  those  that 
are  he  doth  not  cast  off,  but  taketh  care  of  them,  and  healeth 
them;  though  they  be  so  diseased  that  all  the  world  think  they 
are  not  his  sheep ;  and  indeed  this  is  the  knowledge  of  the  world. 
But  Christ  doth  not  know  them  after  this  manner ;  neither  doth 
he  greatly  regard  what  manner  of  sheep  they  are,  but  considereth 
whether  they  belong  to  his  fold.  Those  therefore  are  true  shep- 
herds, who,  following  Christ,  know  their  sheep,  and  protect  them 
from  danger. 

My  Father  knoweth  me,  saith  Christ,  but  the  world  knoweth 
me  not.  Therefore,  when  the  hour  shall  come  that  I  shall  die  an 
ignominious  death  upon  the  cross,  all  with  one  voice  will  cry  out, 
was  this  the  Son  of  God  ?  he  must  needs  be  a  condemned  man, 
and  given  up  to  Satan  both  soul  and  body.  But  my  Father  will 
say  after  this  sort ;  this  is  my  w-ell  beloved  Son,  the  King  and 
Saviour  of  mankind.  If  I  were  in  the  midst  of  hell,  or  in  the 
jaws  of  Satan,  I  should  come  out  again,  for  the  Father  will  not 
forsake  me.  Likewise  I  know  my  sheep,  and  they  know  me : 
they  are  certain  that  I  am  a  good  shepherd  ;  therefore  they  come 
to  me  for  succour.  They  cleave  to  me,  know^ing  that  they  are 
subject  to  manifold  infirmities  and  diseases ;  and  knowing  that  I 
would  have  such  resort  to  me. 

Other  sheep  I  have,  which  are  not  of  this  fold  :  them  also  I 

688 


LUTHER'S  SERMONS.  1^9 

must  bring,  and  they  shall  hear  my  voice ;  and  there  shall  be  one 
fold  and  one  shepherd."  Some,  in  explaining  this  passage,  say 
before  the  latter  days,  the  whole  world  shall  become  christians ; 
this  is  a  falsehood  forged  by  Satan,  that  he  might  darken  sound 
doctrine ;  that  we  might  not  rightly  understand  it.  Beware, 
therefore,  of  this  delusion.  As  soon  as  the  gospel  was  published, 
it  was  preached  to  the  Jews;  and  they  were  the  sheepfold.  But 
he  saith  that  he  hath  other  sheep  also,  which  are  not  of  this  fold, 
which  he  must  gather  together;  whereby  he  showeth  that  the 
gospel  must  be  preached  to  the  Gentiles,  that  they  also  may 
believe  in  Christ ;  that  of  the  Jews  and  Gentiles  may  be  made 
one  church.  This  was  performed  by  the  apostles,  who  preached 
the  gospel  to  the  Gentiles,  and  brought  them  to  the  true  faith. 

Thus,  there  is  one  body,  one  church,  one  faith,  one  hope,  one 
love,  and  one  baptism ;  which  continueth  at  this  day,  and  shall 
continue  to  the  end  of  the  world.  Therefore,  do  not  believe  that 
all  men  shall  have  faith  in  Christ ;  for  the  cross  must  always  be 
borne  by  us ;  the  greater  part  being  of  the  class  that  persecute 
christians.  The  gospel  must  be  continually  preached,  that  always 
some  may  be  brought  to  Christianity.  Thus  we  close,  having 
given  a  compendious  exposition  of  the  text. 


SERMON  VIII. 

John,  chap.  VI.,  From  the  ^Uh  to  the  5\st  verse,  inclusive. 

44.  No  man  can  come  to  me,  except  the  Father,  which  hath  sent  me,  draw 
him,  and  I  will  raise  him  up  at  the  last  day. 

45.  It  is  written  in  the  prophets,  And  they  shall  he  all  taught  of  God. 
Every  man,  therefore,  that  hath  heard,  and  hath  learned  of  the  Father,  cometh 
unto  me. 

46.  Not  that  any  man  hath  seen  the  Father,  save  he  which  is  of  God,  he 
hath  seen  the  Father. 

47.  Verily,  verily,  I  say  unto  you,  He  that  believeth  on  me  hath  everlast- 
ing life. 

48.  I  am  that  bread  of  life. 

49.  Your  fathers  did  eat  manna  in  the  wilderness,  and  are  dead. 

50.  This  is  the  bread  which  cometh  down  from  heaven,  that  a  man  may 
eat  thereof  and  not  die. 

51.  I  am  the  livinar  bread  which  came  down  from  heaven.  If  any  man  eat 
of  this  bread  he  shall  live  for  ever;  and  the  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world. 

The  sole  object  of  this  text  is,  to  teach  us  the  nature  of  Chris- 
tian faith,  and  to  stimulate  us  to  the  exercise  of  it;  and,  indeed, 
the  general  tenor  of  the  Gospel  of  John  goes  but  little  farther 
than   to   instruct  us  how  we  must  believe   on  the  Lord  Jesus 

689 


140  LUTHER'S  SERxMONS. 

Christ ;  and  that  such  a  faith  as  is  grounded  on  the  true  promise 
of  God  made  to  Christ,  will  save  us  ;  as  the  text  under  considera- 
tion plainly  declares.  Those,  therefore,  who  teach  any  other 
way  or  means  to  obtain  righteousness,  are  here  considered  as 
ignorant  of  the  true  way.  For  whatsoever  is  the  invention  of 
men,  can  avail  them  nothing  towards  obtaining  salvation.  Allhough 
a  man  may  exercise  the  duties  of  godliness,  although  his  external 
works  may  appear  holy  before  men,  yet  he  will  not  be  able  to 
attain  unto  heaven,  unless  God,  through  his  word,  proffer  him  his 
divine  grace,  and  enlighten  his  understanding,  that  he  may  walk 
in  the  way  of  life. 

Now,  the  way  of  life  is  the  Lord  Jesus  Christ ;  and  he  that 
seeketh  another  way,  as  those  most  certainly  do  who  trust  in 
their  own  works,  erreth  from  the  right  and  true  way ;  for  Paul 
saith,  Gal.  ii.  "If  righteousness  be  by  the  law,"  (that  is,  by  the 
works  of  the  law,)  "  then  Christ  died  without  a  cause."  Therefore, 
I  say,  a  man  must  be  as  it  were  bruised  and  broken  by  the  Gos- 
pel ;  he  must  be  humbled  from  the  bottom  of  his  heart ;  he  must 
feel  himself  weak  and  frail,  and  wholly  unable  to  do  any  thing 
of  himself  He  must  fall  prostrate  before  God,  and  cry,  Help 
me,  O  omnipotent  God,  merciful  Father,  I  am  not  able  to  help 
myself!    Help,  O  Lord  Christ,  mine  own  help  is  nothing ! 

Christ,  in  Luke  xx.  18.,  speaking  of  the  chief  corner-stone, 
which  was  rejected  of  the  builders,  saith :  "  Whosoever  shall  fall 
upon  that  stone,  shall  be  broken ;  but  on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder."  Now  this  stone  is  Christ;  therefore, 
we  must  either  fall  upon  him  through  a  sense  of  our  imbecility 
and  weakness,  and  so  be  broken,  or  he  will  fall  upon  us  in  his 
righteous  judgment,  and  we  shall  be  crushed  under  the  weight  of 
our  own  sins. 

Christ  saith  in  the  text,  "No  man  can  come  to  me,  except  the 
Father  which  has  sent  me  draw  him ;  and  I  will  raise  him  up  at 
the  last  day."  The  conclusion  therefore  is,  that  he  whom  the 
Father  draweth  not,  and  who  cometh  not  to  the  Son,  shall  surely 
perish  ;  for  he  is  the  only  name  given  unto  us  whereby  we  can  be 
saved;  and  without  him  there  is  no  salvation;  if  he  help  not,  our 
case  is  most  miserable.  Of  him  Peter  also  speaketh  in  the  Acts 
of  the  Apostles,  chap.  iv.  "This  is  the  stone  which  was  set  at 
nought  of  you  builders,  which  is  become  the  head  of  the  corner. 
Neither  is  there  salvation  in  any  other;  for  there  is  none  other 
name  under  heaven  given  among  men,  whereby  we  must  be 
saved."  Where  then  is  the  doctrine  of  those  divines  and  school- 
men, who  have  taught,  that  by  many  works  we  must  attain  unto 
righteousness?  How  is  the  doctrine  of  that  great  master,  Aris- 
totle, confounded,  who  taught  that  reason  inslructeth  men  to  do 
the  best  things,  and  is  always  ready  to  direct  them  in  the  right 
way!     For  this  doctrine  Christ  doth  here  disprove;   and  doth 

690 


LUTHER'S  SERMONS.  141 

positively  assert,  that  unless  the  Father  draw  us  to  him  we  shall 
perish  for  ever.  Hence,  all  men  must  confess  their  imbecility 
and  slowness  to  good  things;  for  if  any  man  persuade  himself 
that  he  is  able  to  do  any  good  work  by  his  own  strength,  truly 
he  accuseth  Christ  of  falsehood;  and  with  great  arrogance,  pre- 
sumeth  to  come  to  heaven,  although  he  is  not  drawn  of  the  Father. 

The  word  of  God,  wherever  it  is  soundly  preached,  casteth 
down  whatsoever  things  are  high  and  great;  itmaketh  mountains 
even  with  valleys,  and  overthrovveth  all  hills;  as  the  prophet 
Esaias  saith,  "  that  all  hearts  hearing  the  word  may  despair  of 
themselves,  otherwise  they  cannot  come  unto  Christ."  The  works 
of  God  are  such,  that  while  they  kill,  they  make  alive;  while 
they  condemn,  they  save;  as  Hannah,  the  mother  of  Samuel, 
singeth  of  the  Lord:  "The  Lord  killeth  and  maketh  alive; 
bringeth  down  to  the  grave,  and  setteth  up  again.  The  Lord 
maketh  poor,  and  maketh  rich ;  bringeth  low,  and  heaveth  up  on 
high." 

Wherefore,  if  a  man  be  so  stricken  of  God  in  his  heart,  that 
he  acknowledgeth  himself  such  a  one  as  ought  for  his  sins  to  be 
condemned,  he  surely  is  that  very  man  whom  God  by  his  word 
has  stricken,  and  by  this  stroke  hath  fastened  upon  him  the  bond 
of  his  divine  grace,  whereby  he  draweth  him,  that  he  may  pro- 
vide for  his  soul,  and  take  care  of  him.  At  first,  he  could  find 
within  himself  no  help,  nor  support,  neither  did  he  desire  any; 
but  now  he  hath  found  the  special  consolation  and  promise  of 
God,  which  is  this:  "He  that  asketh  receiveth,  he  that  seeketh 
findeth,  and  to  him  that  knocketh  it  is  opened." 

By  such  a  promise,  man  is  more  and  more  comforted  in  mind, 
and  conceiveth  a  greater  trust  and  confidence  in  God  :  for  as 
soon  as  he  heareth  that  this  is  the  work  of  God  alone,  he  desireth 
of  him,  as  at  the  hand  of  his  merciful  father,  that  he  will  vouch- 
safe to  draw  him.  He  is  also  encouraged  to  lay  hold  on  the 
promises  of  God,  he  trusteth  in  his  word,' and  hereby  he  obtaineth 
a  certain  testimony,  that  he  is  one  whom  God  hath  drawn :  as 
John  saith  in  his  first  epistle,  v.  10.  "He  that  believelh  on  the 
Son  of  God,  hath  the  witness  in  himself" 

He  that  is  thus  taught  of  God,  he  that  hath  this  witness  in  him- 
self, will  find  God  no  other  than  a  helper,  a  comforter  and  a  Sa- 
viour. It  therefore  follows,  that  if  we  believe  aright,  God  will 
ever  be  to  us  a  comforter,  and  a  giver  of  every  good  and  perfect 
gift :  he  will  require  nothing  of  us,  but  v/ill  freely  bestow  upon  us 
whatsoever  things  may  be  for  our  good ;  as  he  himself  saith,  in 
Psalms  viii.  "  I  \m  the  I/ord  thy  God  who  brought  thee  out  of  the 
land  of  Egypt;  open  thy  mouth  wide  and  I  will  fill  it."  Who 
would  not  love  such  a  God  ;  a  God  who  is  so  loving  and  kind  to 
us,  and  who  so  readily  offereth  us  his  divine  grace  and  good- 
ness 1  691 


142  LUTHER'S  SERMONS. 

They  who  do  unadvisedly  neglect  so  great  grace  as  is  offered 
to  them  by  God,  shall  in  no  wise  escape  his  severe  and  eternal 
judgment;  as  is  said  in  the  epistle  to  the  Hebrews  :  "  If  they  that 
transgressed  the  law  of  Moses  escaped  not  unpunished,  but  died 
without  mercy,  how  much  more  grievously  shall  God  punish 
them  who  count  the  blood  of  the  testament  as  an  unholy  thing, 
and  tread  under  foot  the  Son  of  God  !" 

How  diligent  is  Paul  in  all  his  epistles  to  teach  how  the  true 
knowledge  of  God  may  be  obtained  !  How  ardently  doth  he  wish 
that  men  may  possess  this  knowledge  !  the  language  of  his  soul 
is,  if  ye  only  knew  and  understood  w'hat  God  is,  ye  would  then 
be  safe :  then  ye  would  love  him,  and  do  all  things  that  are  ap- 
proved of  him.  How  desirous  is  he  also  that  those  who  have 
obtained  this  knowledge  should  increase  it !  Thus  he  saith.  Col.  i. 
"  We  cease  not  to  pray  for  you,  and  to  desire  that  ye  might  be 
filled  with  the  knowledge  of  his  will  in  all  wisdom  and  spiritual 
understanding,  that  ye  might  walk  worthy  of  the  Lord,  pleasing 
unto  all,  being  fruitful  in  every  good  work,  and  increasing  in  the 
knowledge  of  God ;  strengthened  with  all  might,  according  to  his 
glorious  power,  unto  all  patience  and  long  suffering  with  joyful- 
ness,  giving  thanks  unto  the  Father,  who  made  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in  light." 

Thus  we  learn  from  the  first  part  of  the  text,  that  the  know- 
ledge of  God  cometh  from  the  Father :  that  it  is  necessary  he 
should  lay  the  foundation  of  our  building,  in  order  that  our  la- 
bour may  not  be  in  vain.  This  God  effecteth  through  the  preach- 
ing of  his  word,  by  those  ministers  whom  he  hath  taught  and  sent 
forth  to  make  known  unto  us  the  way  of  salvation.  For  St.  Paul 
saith,  Rom.  x.  "  Faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God."  And  first,  we  have  preached  unto  us  the  law; 
whereby  we  learn  that  all  the  deeds  and  actions  of  our  lives,  al- 
though they  may  have  appeared  righteous  before  men,  are  of  no 
estimation  before  God  ;•  nay,  that  they  are  even  abhorred  and 
loathed  of  him  ;  and  that  it  is  utterly  impossible  for  us  to  obtain 
salvation  thereby.  Afterwards,  we  have  the  preaching  of  grace, 
which  teacheth  us,  that  although  we  cannot  be  saved  by  our  own 
works  of  righteousness,  yet  it  has  pleased  God  to  make  provision 
for  us,  in  order  that  we  may  not  be  utterly  condemned  and  cast 
off;  that  he  will  receive  us  in  the  name  of  his  beloved  Son, 
whom  he  has  given  unto  us  as  a  mediator  and  Saviour :  and  that 
he  will  even  make  us  heirs  in  his  kingdom ;  yea,  and  lords  over 
all  things  in  heaven  and  earth. 

When  the  preaching  of  the  law  taketh  hol(J  on  our  hearts, 
■when  we  find  ourselves  condemned  with  all  our  works,  our  mind 
is  made  exceedingly  sorrowful,  we  sigh  unto  God  and  know  not 
what  to  do ;  our  conscience  is  evil  and  fearful,  we  can  see  no 
way  to  escape  from  the  justice  of  God ;  and  thus  we  are  brought 

692 


LUTHER'S  SERMONS.  143 

to  the  very  brink  of  despair.  If,  when  in'  this  situation,  we  hear 
the  preaching  of  the  gospel  of  grace,  if  the  way  to  Christ  be 
shown  us,  if  we  be  made  sensible  that  we  must  be  saved  through 
him  alone,  by  mere  grace  and  mercy  without  any  of  our  own 
-works  and  miCrits,  then  is  the  heart  made  joyful,  and  hasteth 
to  lay  hold  on  this  grace,  as  the  thirsty  hart  runneth  unto  the 
water.  Thus  David  saith,  "  As  the  hart^desireth  the  water  brooks, 
so  longeth  my  soul  after  thee,  O  my  God :  my  soul  thirsteth  for 
God,  yea,  even  for  the  living  God." 

When  a  man  is  thus  taught  of  God,  and  cometh  to  Christ 
through  the  gospel,  he  heareth  the  voice  of  the  Lord  Jesus  Christ, 
which  strengtheneth  the  knowledge  that  God  hath  taught  him. 
He  findeth  God  to  be  none  other  than  a  Saviour  abounding  with 
grace,  and  that  he  will  be  favourable  and  merciful  to  all  who  will 
call  upon  him  in  the  name  of  his  Son.  For  the  Lord  saith, 
"  Verily,  verily,  I  say  unto  you,  he  that  believeth  in  me  hath  ever- 
lasting life.  I  am  that  bread  of  life.  Your  fathers  did  eat  manna 
in  the  wilderness,  and  are  dead.  This  is  that  bread  that  cometh 
down  from  heaven,  that  he  who  eateth  of  it  shall  not  die.  I  am 
that  living  bread  which  came  down  from  heaven  ;  if  any  man  eat 
of  this  bread,  he  shall  live  for  ever ;  and  the  bread  that  I  will 
give  is  my  flesh,  which  I  will  give  for  the  life  of  the  world." 

In  these  words  the  soul  findeth  a  table  daintily  furnished, 
whereat  it  may  satiate  its  hunger.  This  is  that  supper,  to  the 
preparing  of  which  our  Lord  hath  killed  his  oxen  and  his  fatlings; 
and  he  hath  bidden  us  all  to  partake  of  it.  Therefore,  if  we 
commit  ourselves  confidently  unto  him,  and  cleave  to  his  word, 
his  spirit  will  dwell  in  us,  and  we  shall  continue  at  this  goodly  table 
for  ever.  The  living  bread  of  which  the  Lord  here  speaketh  is 
Christ  himself,  who  was  slain  for  us,  and  by  whom  we  are  fed. 
If  we  receive  but  a  morsel  of  this  bread  in  our  hearts,  and  retain 
it,  we  shall  be  for  ever  satisfied.  It  will  furnish  us  a  repast  at 
which  we  may  banquet  continually,  without  ever  being  cloyed. 

Now  to  enjoy  this  repast,  we  have  only  to  believe  in  the  Lord 
Jesus  Christ ;  that  he  is  made  unto  us  of  God,  as  Paul  saith,  1 
Cor.  i.  "  Wisdom,  righteousness,  sanctification,  and  redemption." 
He  that  partaketh  of  this  repast  shall  live  for  ever :  for  when  the 
Jews  were  in  contention  about  the  words  of  Christ,  he  saith, 
"  Verily,  verily,  I  say  unto  you,  except  ye  eat  the  flesh  of  the  son 
of  man,  and  drink  his  blood,  ye  have  no  life  in  you.  Whosoever 
eateth  my  flesh  and^drinketh  my  blood  hath  eternal  life,  and  I 
will  raise  him  up  at  the  last  day."  The  manna  which  the  fathers 
did  eat  in  the  desert,  could  not  save  from  death  ;  but  this  food 
maketh  us  immortal.  If  we  believe  in  Christ,  death  hath  no  power 
to  hurt  us  ;  nay,  there  is  no  more  death :  for  Christ  saith  unto  the 
Jews,  John  viii".  5L  "Verilv,  verily,  I  say  unto  you,  if  a  man  keep 

693 


144  LUTHER'S  SERMONS. 

my  saying,  he  shall  never  see  death."  Here  it  is  evident  he 
spcaketh  of  the  word  of  faith  and  the  gospel. 

But  it  may  be  said  that  the  righteous  die  notwithstanding:  that 
Abraham  and  the  holy  prophets  are  dead  ;  as  the  Jews  said  unto 
Christ.  I  answer:  The  death  of  Christians  is  only  a  sleep,  and 
it  is  commonly  thus  called  in  scripture.  For  a  Christian  tasteth 
and  seeth  no  death;  that  is,  it  hath  no  pangs  to  him,  nor  doth  he 
fear  it.  It  is  to  him  only  a  passage  and  gate  to  life  ;  for  the  Sa- 
viour Jesus  Christ,  in  whom  he  believeth,  hath  overcome  death. 
Christ  saith,  John  v.  24.  "  Verily,  verily,  I  say  unto  you,  he  that 
heareth  my  word,  and  believeth  on  him  that  sent  me,  hath  ever- 
lasting life,  and  shall  not  come  into  condemnation ;  but  is  passed 
from  death  into  life." 

Not  only  is  the  death  of  a  christian  free  from  terror,  but  his 
life  also  is  happy  and  joyful.  To  him  the  yoke  of  Christ  is  easy 
and  pleasant;  and  that  it  seemeth  grievous  to  others,  is  because 
the  Father  hath  not  yet  drawn  them  ;  therefore,  they  can  take 
no  pleasure  in  doing  his  will,  nor  doth  the  gospel  afford  them  any 
comfort.  But  to  those  whom  he  hath  drawn,  and  hath  taught  by 
his  spirit,  the  gospel  of  Christ  is  a  source  of  exceeding  joy  and 
consolation. 

Thus  ye  have  heard  how  ye  must  feed  by  faith  on  this  bread 
which  Cometh  down  from  heaven;  that  is,  on  the  Lord  Jesus 
Christ;  which  ye  do  when  ye  believe  on  him  and  acknowledge 
him  as  your  Saviour;  and  throughout  the  chapter  from  which 
our  text  is  taken,  the  necessity  of  such  a  belief  is  strongly  en- 
forced. For  when  the  multitude  followed  Christ,  that  they  might 
eat  and  drink,  he  taketh  occasion  to  recommend  unto  them  this 
spiritual  meat;  and  signifieth  that  he  fed  them  with  bodily  meat, 
in  order  that  they  might  believe  on  him,  and  thus  feed  on  that 
also  which  is  spiritual. 

In  this  manner  doth  Christ,  throughout  his  discourse,  endeavour 
to  persuade  men  to  lay  hold  on  this  bread  of  life.  In  what 
familiar  and  plain  language  doth  he  here  offer  himself  unto  us! 
How  gently  and  graciously  doth  he  apply  himself  to  our  hearts, 
in  order  that  we  may  do  the  will  of  our  heavenly  Father !  which 
is  nothing  else  than  to  believe  on  his  Son ;  that  he  suffered  death 
for  our  sakes ;  that,  although  he  was  without  sin,  he  took  upon 
him  the  sins  of  the  world,  and  suffered  as  though  he  had  com- 
mitted them  himself;  that  he  did  the  same  willingly,  to  make 
atonement  for  our  transgressions,  in  order  that  he  might  receive 
us  as  brethren  and  sisters ; — if  we  believe  these  things,  we  do  the 
will  of  our  heavenly  Father;  for  Christ  saith,  in  the  chapter  from 
which  the  text  is  taken,  "  This  is  the  will  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  believeth  on  him,  may 
have  everlasting  life."    It  therefore  appeareth,  that  he  who  hath 

694 


LUTHER'S  SERMONS.  14ll 

faith  doth  the  will  of  God,  and  eateth  of  the  heavenly  bread  of 
which  we  have  been  speaking. 

The  bread  and  wine  whereof  we  partake  in  the  sacrament 
of  the  Lord's  Supper,  are  designed  to  represent  the  body  and 
blood  of  Christ.  This  supper  was  instituted  for  the  purpose  of 
reminding  us  of  the  sufferings  of  our  Saviour,  and  to  strengthen 
our  faith  in  order  that  we  may  be  assured  that  his  body  and 
blood  deliver  us  from  sin,  death,  Satan,  and  all  evil.  But  it 
may  be  asked,  how  shall  a  man  know  that  he  partaketh  of  this 
heavenly  bread,  and  is  called  to  this  spiritual  supper t  Answer: 
— Let  him  consider  the  matter  in  his  own  mind,  and  if  he  find 
that  he  hath  comfort  in  the  promises  of  God,  and  is  persuaded 
that  he  is  of  that  choice  company,  he  is  assuredly  such  a  one 
indeed ;  for  as  we  believe,  so  cometh  it  unto  us.  Such  a  man, 
moreover,  will  have  a  regard  for  his  neighbour;  he  will  assist 
him  as  his  brother ;  he  will  deal  justly  with  him  ;  he  will  comfort, 
support,  and  encourage  him  —  in  short,  he  will  do  unto  him  no 
otherwise  than  he  desireth  to  be  done  unto  himself 

The  reason  why  the  mind  of  such  a  man  is  thus  disposed,  is, 
because  his  heart  is  filled  with  the  love  of  God,  and  he  therefore 
delighteth  to  do  his  will.  It  is  now  a  pleasure  to  him  to  do  good 
to  his  neighbour,  and  he  is  even  grieved  if  there  be  none  to  whom 
he  may  be  serviceable.  He  also  deporteth  himself  with  humility 
towards  all  men ;  he  doth  not  esteem  the  temporal  pleasures  and 
vanities  of  life;  he  judgeth  no  man;  he  defameth  no  man;  he 
interpreteth  all  things  in  the  most  favourable  manner.  When 
such  a  person  seeth  that  matters  go  not  well  with  his  neighbour; 
if  he  fainteth  in  faith,  if  he  waxeth  cold  in  love,  if  his  life  is  not 
every  way  approvable,  he  prayeth  for  him,  and  expostulateth 
with  him  as  a  brother.  He  is  likewise  sorely  grieved  if  he  chance 
to  commit  a  fault ;  he  imploreth  pardon  of  God,  and  is  ever  ready 
to  make  restitution  to  his  neighbour. 

But  he  that  is  destitute  of  faith,  he  that  is  not  taught  of  God, 
doth  not  feed  on  this  heavenly  bread,  neither  bringeth  he  forth 
these  fruits ;  for  where  a  right  faith  is  not  found,  such  fruits  are 
always  wanting.  Peter  therefore  teacheth  us  to  make  our  calling 
unto  salvation  sure,  by  good  works;  namely,  by  works  of  love 
to  our  neighbour,  doing  toward  him  as  toward  our  own  flesh  and 
blood.  Thus  much  shall  suffice,  concerning  this  text. 
19  N 

695 


146  LUTHER'S  SERMONS. 


.  VtM     « 


SERMON  IX. 

Romans,  Xlll., from  the  II th  to  the  liih  verses,  inclusive. 

11.  And  that,  knowing  the  time,  that  now  it  is  high  time  to  awake  out  of 
sleep :  for  now  is  our  salvation  nearer  than  when  we  believed. 

12.  The  night  is  far  spent,  the  day  is  at  hand  :  let  us  therefore  cast  off  the 
works  of  darkness,  and  let  us  put  on  the  armour  of  light. 

13.  Lei  us  walk  honestly,  as  in  the  day  :  not  in  rioting  and  drunkenness, 
not  in  chambering  and  wantonness,  not  in  strife  and  envying. 

11.  But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provision  for  the 
flesh,  to  fulfil  the  lusts  theraf. 

The  apostle,  in  this  text,  treateth  not  of  faith,  but  of  works, 
the  fruits  of  faith ;  and  showeth  how  the  Ufe  of  a  christian  should 
be  regulated,  as  respects  his  outward  conduct  before  men.  For 
faith  teacheth  only  how  we  must  live  in  the  spirit  before  God ; 
which  subject  is  also  treated  at  large  in  this  same  epistle :  for 
Paul,  (Rom.  xii.)  divideth  the  office  of  preaching  into  two  parts, 
doctrine  and  exhortation ;  and  he  applieth  himself  with  earnest- 
ness to  both,  as  every  one  should  do  who  would  faithfully  dis- 
charge the  duties  of  a  christian  minister.  Doctrine  is  that  part 
of  preaching  by  which  men  are  taught  something  that  was  not 
known  before.  Exhortation  implieth  the  inciting  by  words  to 
the  practice  of  what  is  already  known.  If  we  carefully  examine 
the  text  before  us,  we  shall  find  that  it  is  not  so  much  the  design 
of  the  apostle  to  teach,  as  to  exhort  and  excite  men  to  the  per- 
formance of  those  duties  wherein  they  have  already  been  taught ; 
and  in  order  that  his  exhortation  may  be  the  more  effectual,  and 
that  it  may  the  more  readily  find  its  way  to  the  hearts  of  those 
to  whom  he  addresseth  himself,  he  employeth  certain  elegant  and 
figurative  forms  of  speech.  Thus,  the  words,  sleep,  darkness, 
light,  waking,  armour,  works,  the  day,  the  night,  which  he  here 
useth,  are  all  figuratively  applied ;  that  is,  they  represent  certain 
spiritual  things  which  bear  some  resemblance  to  the  natural 
things  signified  by  these  terms. 

By  sleep,  the  apostle  signifieth  a  certain  spiritual  torpor  wherein 
we  are  dead  to  good  works ;  and  by  works  of  darkness  he  signi- 
fieth evil  works;  for  the  night  is  a  season  in  which  men  are  often 
drunken,  and  do  many  foul  deeds.  On  the  contrary,  to  awake  out 
of  sleep  denoteth  spiritual  activity :  for  when  the  morning  cometh 
we  cast  off"  sleep,  and  go  about  the  labours  of  the  day;  so  when 
we  receive  faith,  we  arise  from  our  spiritual  inactivity,  and  do 
good  works.  The  same  words  which  are  used  figuratively  in 
the  text,  are  also  applied  in  a  similar  manner  in  other  parts  of 
scripture :  thus,  1  Thes.  v.  we  have  these  words :  "  But  ye  bre- 

696 


LUTHER'S  SERMONS.  147 

thren  are  not  in  darkness,  that  that  day  should  overtake  you  as  a 
thief.  Ye  are  all  the  children  of  light,  and  the  children  of  the 
day :  we  are  not  of  the  night,  nor  of  darkness.  Therefore  let  us 
not  sleep,  as  do  others,  but  let  us  watch  and  be  sober.  For  they 
that  sleep,  sleep  in  the  night;  and  they  that  be  drunken,  are 
drunken  in  the  night.  But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  of  faith  and  love ;  and  for  a  helmet, 
the  hope  of  salvation." 

Now  let  us  see  what  similitude  there  is  between  natural  and 
spiritual  sleep.  He  that  is  asleep,  observeth  nothing  that  is  pass- 
ing in  the  world,  but  lieth  insensible  to  every  thing  around  him; 
he  neither  seeth,  heareth,  nor  feeleth,  for  all  his  senses  are,  as  it 
were,  closed  up.  Instead  of  realities,  his  mind  is  occupied  with 
dreams,  false  images,  and  evanescent  forms.  But  when  he 
awaketh,  those  delusive  visions  are  dissipated,  and  his  mind  is 
again  occupied  with  realities.  So  it  is  with  him  that  is  swallowed 
up  of  ungodliness ;  he  is  spiritually  asleep;  for  he  perceiveth  none 

•  of  those  spiritual  good  things  which  are  offered  and  promised 
him  by  the  gospel,  although  they  be  near  at  hand ;  for  these 
things,  being  discerned  only  by  the  eye  of  faith,  are  removed  from 
natural  vision. 

So  long  as  we  continue  in  this  sleep  of  unbelief,  we  have  no 
sense  of  those  comforts  which  are  to  be  derived  from  the  gospel. 
Our  minds  are  totally  occupied  with  the  imaginary  good  things 
of  this  world,  such  as  riches,  promotions,  and  sensual  pleasures ; 
which,  contrasted  v/ith  the  sublime  enjoyments  of  those  who  are 
made  alive  by  faith,  are  as  dreams  and  vain  visions,  compared  to 
substantial  realities.  But  when  we  awake  from  this  sleep,  and 
receive  faith,  all  desires  of  those  worldly  honours  and  pleasures 
vanish  and  fade  away;  even  as  dreams  and  visions  of  the  night 
disappear,  when  we  awake  from  our  natural  sleep.  We  perceive 
them  to  be  nothing  but  vanities  and  idle  delusions,  incapable  of 
affording  permanent  satisfaction.  Thus  David  saith.  Psalm  Ixx. 
"  They  have  slept  their  sleep,  and  they  whose  hands  were  mighty 

-  have  found  nothing."  And  again.  Psalm  Ixxiii.  "  As  a  dream 
when  one  awaketh ;  so,  O  Lord,  when  thou  awakest  thou  shall 
despise  their  image."  Thus  also  the  prophet  Isaiah,  chap.  xxix. 
"  It  shall  be  even  as  when  an  hungry  man  dreameth,  and,  behold, 
he  eateth ;  but  he  awaketh,  and  his  soul  is  empty ;  or,  as  when 
■  a  thirsty  man  dreameth,  and,  behold,  he  drinketh ;  but  he  awaketh, 
and,  behold,  he  is  faint,  and  his  soul  hath  appetite;  so  shall  the 
multitude  of  all  the  nations  be  that  fight  against  mount  Zion." 
Thus  we  see  in  what  low  estimation,  those  hold  the  riches,  ho- 
nours, and  pleasures  of  the  world,  who  have  tasted  the  spiritual 
comforts  which  come  to  us  through  the  gospel. 

Thus  far  we  have  spoken  of  the  spiritual  application  of  the 
words,  sleep,  darkness,  the  day,  &c.  which  occur  in  the  text;  and 

697 


148  LUTHER'S  SERMONS. 

endeavoured  to  show  what  the  apostle  signifieth,  when  he  saith, 
"  It  is  high  time  to  awake  out  of  sleep."  Let  us  now  attend  to 
the  words  contained  in  the  latter  clause  of  the  same  verse:  "  For 
now  is  our  salvation  nearer  than  when  we  believed."  Here  the 
apostle  hath  reference  to  a  belief  in  the  promise  of  God  made  to 
Abraham ;  Gen.  xxii.  "  In  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed."  This  blessing  promised  to  Abraham  and  his 
seed,  is  nothing  more  than  that  grace  and  salvation  through 
Christ,  which  are  oifered  to  the  world  by  the  gospel ;  and  so  Paul 
interpreteth  it  in  Rom.  iv.  and  Gal.  iii.  For  Christ  is  that  seed 
of  Abraham,  in  whom  the  nations,  oi;  as  many  as  believe  on  him, 
are  blessed.  This  promise  was  continually  declared  and  held 
forth  by  the  prophets ;  for  they  all  wrote  of  the  coming  of  Christ, 
and  of  the  salvation  he  should  bring  by  his  sufferings.  This  pro- 
mise all  the  faithful  believed,  who  died  before  the  birth  of  Christ; 
and  by  this  faith  they  obtained  salvation.  But  what  they  be- 
lieved would  in  time  be  fulfilled,  we  believe  is  fulfilled ;  namely, 
that  Christ  is  come ;  that  the  gospel  is  revealed  and  published ; 
and,  that  the  blessing,  which  was  looked  for,  is  spread  over  the 
world.  Now,  as  we  believe  those  things  are  fulfilled,  which  the 
fathers  once  believed  should  come,  our  faith  is  made  stronger, 
and  our  redemption  more  certain  :  and  therefore,  our  salvation  is 
noiv  nearer  than  ivhen  we  believed. 

Here  it  may  be  necessary  to  observe,  that  as  the  fathers  had 
the  same  faith  in  Christ,  who  they  believed  would  come,  as  those 
who  believe  that  he  has  come,  therefore,  in  many  places  in  the 
scriptures,  those  who  were  before  the  incarnation  of  Christ,  took 
upon  themselves  the  person  of  those  who  came  after  it;  and 
those  who  came  after  it,  often  assumed  the  person  of  those  who 
were  before  it?  hence  Paul  saith,  "Now  is  our  salvation  nearer 
than  when  we  (that  is,  the  Fathers)  believed."  We  must  not, 
however,  understand  this  as  referring  to  nearness  of  possession ; 
for  as  the  fathers  had  the  same  faith,  and  the  same  Saviour  as  we 
have,  salvation  was  as  near  to  them  as  it  is  to  us.  But  Paul  hath 
reference  to  the  nearness  of  revelation ;  those  things  being  ful- 
filled which  were  promised,  the  Gospel  being  proclaimed  and 
preached  to  all,  and  salvation  is  said  to  be  nearer,  than  when 
those  things  were  hidden,  or  known  only  to  few. 

Tlie  night  is  far  spent,  the  day  is  at  hand:  The  meaning  of 
this  passage  is,  that  the  night  of  spiritual  darkness,  which  had 
hitherto  enwrapt  the  world,  is  passed  away,  and  that  the  glorious 
gospel  day  has  dawned  upon  us;  that  the  salvation  which  was 
promised  to  Abraham  through  Christ,  hath  shone  forth,  by  the 
preaching  of  the  Gospel,  throughout  the  whole  world ;  giving 
light  unto  all  men,  and  raising  all  out  of  sleep;  showing  forth  true 
and  eternal  things,  and  enabling  us  to  walk  safely,  as  those  who 
walk  in  the  light.     Of  this  spiritual  day,  David  speaketh.  Psalm 

698 


LUTHER'S  SERMONS.  149 

cxviii.  "  This  is  the  day  which  the  Lord  hath  niade';  'we  will  re- 
joice and  be  glad  in  it." 

The  sun  that  causeth  this  day,  is  the  vSavionr  Jesus  Christ ;  for 
as  many  as  believe  in  him,  receive  the  beams  of  his  divine  grace 
and  righteousness ;  as  God  saith,  Mai.  iv.  "  Unto  them  that  fear 
my  name  shall  the  sun  of  righteousness  arise  with  healing  in  his 
wings."  And  again,  Christ  saith,  John  ix.  5,  "  As  long  as  I  am 
in  the  world,  I  am  the  light  of  the  world."  The  scriptures  do 
also  in  many  other  places  beautifully  set  forth  the  glory  of  that 
light  which  should  come  into  the  world  by  the  Gospel. 

The  Gospel,  or  glad  tidings,  is  so  called,  because  it  is  a  gra- 
cious message  of  God's  good  will  to  man.  It  is  that  which  quick- 
eneth,  maketh  joyful,  willing,  obedient,  and  ready  to  do  good 
works.  It  maketh  known  all  things  that  are  necessary  for  our 
good.  It  teacheth  us  what  God  is,  what  we  are  ourselves, 
whence  we  came,  and  whither  we  go.  It  bringeth  to  view  the 
past,  and  openeth  to  us  the  future.  By  this  light  we  are  shown 
how  we  ought  to  conduct  ourselves  in  all  things,  and  toward  all 
men. 

But  notwithstanding  so  great  light  come  into  the  world  by  the 
Gospel,  Satan  has  deceived  us,  miserable  creatures.  We  have 
neglected  to  search  for  truth  by  this  light,  whereby  all  things 
would  have  been  made  clear  and  manifest  to  us,  and  have  sought 
for  it  in  the  speculations  of  philosophers  and  heathen  men,  who 
have  not  so  much  as  by  a  dream  known  aught  of  these  things; 
and  thus  we  have  suffered  ourselves  to  be  blinded  by  the  traditions 
of  men,  and  have  fallen  back  again  into  darkness! 

Let  us  therefore  cast  off  the  tvorks  of  darkness,  and  let  us  put  on 
the  armour  of  light.  As  Christ  is  the  sun,  and  the  Gospel  the  day, 
so  faith  is  the  light  by  which  we  ought  to  see  and  watch  in  that 
day;  for  although  the  sun  should  shine  and  make  it  day,  yet  it 
would  profit  us  nothing  if  our  eyes  did  not  perceive  the  light. 
And  although  the  Gospel  is  to  be  preached  throughout  the  whole 
world,  yet  none  will  be  enlightened,  except  those  that  by  the 
sight  of  faith  perceive  its  divine  radiance,  and  arise  out  of  sleep. 
But  to  those  that  continue  to  slumber,  this  sun,  and  this  day,  can 
bring  no  profit ;  they  can  receive  no  more  light  therefrom,  than 
if  no  sun  or  day  had  shone. 

It  was  observed  in  the  beginning  of  this  discourse,  that  the 
apostle  in  this  text  treateth  not  of  faith,  but  of  works,  the  fruits 
of  faith ;  and  that  he  doth  not  speak  to  those  that  are  destitute  of 
faith,  but  to  such  as  have  already  believed,  is  evident  from  what 
he  saith  in  the  text :  "  And  that  knoicing  the  time,  that  now  it  is 
high  time  to  awake  out  of  sleep;  for  now  is  our  salvation  nearer 
than  when  we  believed."  Now  those  that  are  destitute  of  faith, 
cannot  knoio  these  things ;  neither  can  it  be  said  that  salvation  is 
near  unto  them.  699 


150  LUTHER'S  SERMONS. 

But  it  may  be  asked,  what  reason,  or  what  necessity  there 
was,  that  the  apostle  should  write  these  things  to  the  faithful, 
inasmuch  as  they  were  already  known  to  them  ?  Here  let  me 
remind  you  of  what  was  said  in  the  beginning  of  the  exposition 
of  this  text ;  that  the  office  of  preaching  consists  of  two  parts, 
doctrine  and  exhortation.  Now  a  man  cannot  attain  to  such  a 
state  of  perfection,  that  it  will  not  be  necessary  that  he  should  be 
reminded  of  those  things  which  he  has  been  taught  by  faith ;  for 
the  devil,  the  world,  and  the  flesh,  (enemies  which  never  grant 
truce,  nor  slack  their  assaults,)  are  continually  besieging  him; 
and  unless  he  be  encouraged  to  watch  and  stand  at  his  post,  he 
will  become  slothful  and  negligent,  he  will  fall  into  sleep,  and 
thus  be  taken  unawares. 

The  life  of  a  christian  is  represented  as  a  warfare ;  and  as 
men  when  they  engage  in  battle  have  need  of  drums  and  trum- 
pets to  dispel  their  fears,  and  inspire  them  with  courage,  so  those 
who  engage  in  this  spiritual  warfare  against  Satan,  the  world, 
and  the  flesh,  have  need  of  continual  exhortations  and  admoni- 
tions ;  in  order  that  their  courage  may  not  flag,  and  that  they 
may  persevere  valiantly  in  the  fight.  The  apostle,  therefore,  ex- 
horteth  his  brethren  to  cast  off'  the  works  of  darkness,  and  to  put 
on  the  armour  of  light. 

As  the  gospel  is  the  day,  Christ  the  sun,  and  faith  the  light  by 
which  we  see,  so  the  armour  of  light  implieth  good  works,  oi 
those  that  come  of  faith.  Such  are  the  works  of  prayer,  of 
meditation,  of  searching  the  scriptures,  of  love  toward  the  brethren, 
and  of  charity  and  honest  dealing  toward  all  mankind.  On  the 
contrary,  the  works  of  darkness  are  those  which  come  of  man's 
own  reason ;  such  as  infidelity,  unbelief,  and  the  many  evil  deeds 
which  men  do,  by  reason  of  the  absence  of  the  fight  of  faith. 

Over  this  darkness,  the  devil  doth  preside;  for  Paul,  in  the 
epistle  to  the  Ephesians,  calleth  Satan  the  prince  of  darkness; 
and  signifieth  that  he  exerciseth  rule  over  those  that  are  without 

... 

faith,  and  refuse  to  be  obedient  to  God,  The  same  apostle  saith, 
2  Cor.  iv.  "  But  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
lost:  in  whom  the  god  of  this  world  (that  is,  Satan)  hath  blinded 
the  minds  of  them  that  believe  not,  lest  the  light  of  the  glorious 
gospel  of  Christ,  who  is  the  image  of  God,  should  shine  unto 
them." 

Let  xis  loalk  honestly,  as  in  the  day.  It  is  a  common  saying, 
that  the  night  is  without  shame;  and  this  is  in  a  measure  true; 
for  men  often  do  those  things  in  the  night  which  they  fear  to  do 
in  the  day,  lest  their  acts  should  be  discovered,  and  they  brought 
to  shame  or  punishment.  The  Apostle  therefore  saith.  Let  us 
walk  honestly,  as  in  the  day.  And  after  this  manner  should  every 
christian  walk  ;  doing  nothing  of  which  he  may  be  ashamed, 
although  the  whole  world  should  witness  his  deeds.     He  that  so 

700 


LUTHER'S  SERMONS.  151 

liveth  that  he  is  unwilling  his  works  should  be  known  to  men, 
goeth  contrary  to  the  light  of  faith,  and  is  unworthy  of  Christ ; 
for  Christ  saith,  John  iii.  "  Every  one  that  doeth  evil  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  deeds  should  be  reproved. 
But  he  that  doeth  truth,  cometh  to  the  light,  that  his  deeds  may 
be  made  manifest,  that  they  are  wrought  in  God." 

Thus  ye  see  how  necessary  it  is,  that  we  be  admonished  and 
exhorted  to  watch,  lest  we  fall  into  temptation,  and  do  the  works 
of  darkness;  for  how  few  there  are  among  christians  at  the  pre- 
sent day,  who  live  so  circumspectly,  that  they  can  consent  to 
have  all  their  works  published  openly  to  the  world  !  Yet  if  we  do 
not  so  Uve,  we  are  no  better  than  hypocrites ;  for  although  we 
may  conceal  our  works  from  men,  we  cannot  conceal  them  from 
God ;  and  at  the  last  day  they  will  be  disclosed  before  both  men 
and  angels. 

It  therefore  behooveth  a  christian  so  to  live,  as  he  desireth  to 
appear  in  this  last  great  day ;  when  he  shall  be  summoned  to  give 
an  account  of  the  deeds  done  in  the  flesh.  Paul  saith,  "Walk  as 
the  children  of  the  light :  the  fruit  of  the  spirit  is  goodness, 
righteousness,  and  truth."  And  again,  Rom.  xii.  "  Provide  things 
honest  in  the  sight  of  all  men.  If  it  be  possible,  as  much  as  lieth 
in  you,  live  peaceably  with  all  men."  And  also  2  Cor.  i.  "  Our 
rejoicing  is  this,  the  testimony  of  our  conscience,  that  in  simpli- 
city and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversation  in  the  world." 

Such  a  life  as  the  apostle  describeth  is  never  found  in  those 
who  are  destitute  of  faith  ;  but  where  there  is  a  lively,  a  stead- 
fast, and  a  strong  faith,  such  a  life  cannot  be  wanting ;  for  such 
a  faith  sleepeth  not,  neither  is  wearied  with  well-doing.  •  But  in 
order  that  we  may  continue  in  this  faith,  we  must  be  frequently 
reminded  of  these  things ;  lest  we  be  overcome  by  our  carnal 
propensities,  the  pleasures  of  the  world,  and  the  subtlety  of  Satan. 
Therefore,  it  is  no  less  necessary  to  preach  to  them  who  have 
received  the  doctrine  of  faith,  and  to  exhort  and  encourage  them 
to  persevere  in  the  good  cause  they  have  embraced,  than  it  is  to 
preach  the  doctrine  of  repentance  to  those  that  are  as  yet  igno- 
rant of  Christ. 

JVot  ill  rioting  and  drunkenness,  not  in  chambering  and  wanton- 
ness, not  in  strife  and  envying.  Here  the  apostle  enumerates  the 
works  of  darkness,  six  in  number;  these,  with  the  one  before 
mentioned,  namely,  sleep  or  unbelief,  include  or  give  rise  to  all 
the  evil  deeds  which  men  are  guilty  of.  Many  others  are  indeed 
spoken  of  in  different  parts  of  the  scriptures,  as  in  Gal.  v.  and 
Col.  iii.  But  they  all  proceed  from,  or  are  connected  with  those 
here  mentioned.  Under  the  denominations  of  rioting  and  drunk- 
enness, chambering  and  wantonness,  are  included  lusts,  lascivious- 
ness,  and  excesses  of  different  kinds.     From  strife  and  envying, 

701 


162  LUTHER'S  SERMONS. 

proceed  hatred,  debates,  emulations,  seditions,  murders,  and  other 
vices  and  crimes  without  number.  Thus  we  see  that,  under  these 
six  general  heads,  nearly  all  the  works  of  darkness  are  compre- 
hended, which  men  fall  into  through  the  want  of  a  true  and 
steadfast  faith. 

But  put  ye  on  the  Lord  Jesus  Christ.  In  these  words  the 
apostle  summeth  up,  as  it  were,  all  the  armour  of  light ;  for  who- 
soever putteth  on  Christ,  receiveth  faith,  and  therefore  casteth  off 
the  works  of  darkness.  Now,  we  may  put  on  Christ  in  two 
ways ;  first,  when  through  faith  we  believe  that  he  died  to  make 
atonement  for  us,  we  become  clothed  with  his  righteousness,  and 
thus  are  reconciled  to  the  Father ;  for  it  is  not  our  own  righteous- 
ness, but  the  righteousness  of  Christ  which  reconcileth  to  the 
Father.  In  this  sense,  the  putting  on  of  Christ  pertaineih  to  the 
doctrine  of  faith  and  repentance ;  for  Paul  saith,  Gal.  iii.  "  As 
many  of  you  as  have  been  baptized  into  Christ,  have  put  on 
Christ." 

In  the  second  place,  those  who  have  received  faith  may  be  said 
to  put  on  Christ,  when  „they  take  him  for  an  example,  and  en- 
deavour to  regulate  their  lives  as  much  as  possible  by  his;  and  it 
is  in  this  sense  that  we  are  to  understand  the  apostle  in  the  pas- 
sage under  consideration.  Paul  also  speaketh  to  the  same  effect, 
1  Cor.  XV.  when  he  saith,  "  As  we  have  borne  the  image  of  the 
earthly,  we  should  also  bear  the  image  of  the  heavenly."  And 
again,  Eph.  iv.  "  Put  ye  off  concerning  the  former  conversation, 
the  old  man  which  is  corrupt  according  to  the  deceitful  lusts,  and 
be  renewed  in  the  spirit  of  your  mind ;  and  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true  holiness. 

Now  in  the  life  of  Christ,  we  see  no  rioting,  no  drunkenness,  no 
wantonness ;  but  an  uncommon  sobriety,  abstemiousness,  and 
chastity.  In  him  was  found  neither  strife  nor  envying,  but  a  re- 
markable meekness,  patience,  and  forbearance.  He  spent  his 
time  in  travelling,  preaching,  praying,  healing  the  sick,  and  doing 
good  to  all  men.  He  did  not  indulge  in  superfluous  sleep,  nor  in 
luxurious  living,  but  accustomed  himself  to  watch,  to  arise  early, 
to  lie  on  the  ground,  and  to  partake  of  the  most  homely  fare. 

If,  then,  we  would  put  on  the  Lord  Jesus  Christ,  in  the  sense 
of  the  text,  we  must  take  him  for  our  example,  and  endeavour  to 
imitate  him  in  all  things  as  much  as  in  us  licth ;  we  must  be 
meek,  patient,  forbearing,  forgiving,  and  above  all  we  must  have 
charity  one  towards  anothei*.  This  doctrine  Paul  also  inculcates 
at  some  length  in  the  epistle  to  the  Colossians :  "  Put  on  therefore, 
as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies,  kind- 
ness, humbleness  of  mind,  meekness,  long  suffering;  forbearing 
one  another,  and  forgiving  one  another,  if  any  man  have  a  quar- 
rel against  any :  even  as  Christ  forgave  you,  so  also  do  ye.  And 
above  all  things  put  on  charity,  which  is  the  bond  of  perfect- 

702 


LUTHER'S  SERMONS.  158 

ness.  And  let  the  peace  of  God  rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body;  and  be  ye  thankful."  In  short, 
to  put  on  the  Lord  Jesus  Christ,  implieth  the  same  things  as  tojjut 
on  the  armour  of  light;  to  do  the  works  of  faith,  and  to  walk  not 
after  the  tiesh,  but  after  the  spirit;  for  Paul  saith,  Gal.  v.  "The 
fruit  of  the  spirit  is  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance." 

And  make  not  frovisions  for  the  flesh,  to  fulfil  the  lusts  thereof. 
The  apostle  doth  not  here  forbid  us  to  provide  food  and  clothing, 
and  such  things  as  are  necessary  to  the  sustenance  and  preserva- 
tion of  our  bodies.  It  is  indeed  expedient  and  lawful,  that  we 
make  such  provision,  provided  we  do  not  sutler  our  minds  to  be 
engrossed  therewith,  to  the  exclusion  of  spiritual  things.  But 
what  the  apostle  here  forbiddeth  is,  the  making  provision  to  gra- 
tify the  lusts  of  the  body;  such  provision  is  always  connected 
with  sin,  and  engendereth  the  works  of  darkness.  Our  bodies  are 
to  be  sustained — not  pampered,  but  rather  chastened  and  kept  in 
subjection,  that  they  may  be  obedient  to  the  spirit. 

But  so  prone  are  we  to  indulge  our  sensual  appetites,  that 
many,  professing  to  be  christians,  do,  under  a  pretence  of  neces- 
sity, pamper  their  bodies,  and  gratify  every  inordinate  craving 
thereof,  to  the  manifest  injury  of  both  their  temporal  and  spiritual 
welfare.  We  cannot,  therefore,  be  too  much  upon  our  guard 
against  yielding  to  the  dictates  of  our  carnal  propensities. 

There  is,  however,  another  class  of  men,  who  as  widely  err  on 
the  contrary  extreme.  These  are  those  blind  devotees,  who,  as 
if  the  kingdom  of  God  and  the  righteousness  thereof  consisted  in 
meat  and  drink,  do  often  fast  until  their  bodies  become  infirm  and 
emaciated ;  and  then  they  think  they  have  been  marvellously 
holy,  and  have  wrought  exceeding  good  works.  But  Paul  saith, 
"  Meat  commendeth  us  not  to  God :  for  neither  if  we  eat  are  we 
the  better;  neither  if  we  eat  not  are  we  the  worse."  And  again, 
Col.  ii.  he  saith,  "  Let  no  man  therefore  judge  you  in  meat,  or  in 
drink,  or  in  respect  of  a  holy-day,  or  of  the  new  moon,  or  of  the 
sabbath-days  :  which  are  a  shadow  of  things  to  come." 

Thus  we  see  that  the  popish  ordinances,  which  forbid  the  eating 
of  flesh,  and  enjoin  the  observance  of  certain  days  wherein  to 
fast  to  certain  saints,  are  quite  contrary  to  the  Gospel.  But  that 
such  things  should  come,  Paul  hath  plainly  foretold  in  1  Tim.  iv. 
"  Now,  the  spirit  speaketh  expressly,  that  in  the  latter  times  some 
shall  depart  from  the  faith,  giving  heed  to  seducing  spirits,  and 
doctrines  of  devils ;  speaking  lies  in  hypocrisy,  having  their  con- 
science seared  with  a  hot  iron  ;  forbidding  to  marry,  and  com- 
manding to  abstain  from  meats,  which  God  hath  created  to  be 
received  with  thanksgiving  of  them  which  believe  and  know  the 
truth."  It  is  sufficiently  evident  that  the  doctrine  which  Paul 
taught,  is  in  direct  opposition  to  that  of  the  order  of  monks  and 
20  703 


J£A  LUTHER'S  SERMONS. 

sacrificing  priests,  who  command  the  abstaining  from  meats,  the 
observance  of  particular  days  of  fasting,  and  prohibit  marriage 
to  certain  orders  of  men.  True  religion  has  no  respect  to  meats 
and  days ;  but  the  whole  life  of  a  christian  should  be  a  life  of 
temperance,  sobriety,  and  Godliness.  But  these  doting  holy  ones 
eat  one  day  nothing  but  bread  and  water,  and  for  three  whole 
months  afterwards  they  will  eat  to  excess,  and  drink  every  day 
until  they  be  drunken.  Now,  the  cause  of  these  abominations  is, 
that  men  have  regard  to  the  woi'k,  and  not  to  the  use  of  the 
work.  Hence,  they  are  like  unto  him  who  carried  a  sword, 
merely  to  look  upon  it,  without  knowing  how  to  use  it  when  he 
was  assaulted.  Thus  much  may  suffice  for  the  exposition  of  this 
text. 


SERMON  X. 

Luke,  Chap.  Yl,,  from  ike  36/A  to  the  42d  verses,  inclusive. 

36.  Be  ye  therefore  merciful,  as  your  Father  also  is  merciful. 

37.  Judge  not,  and  ye  shall  not  be  judged  :  condemn  not,  and  ye  shall  not 
be  condemned  :  forgive,  and  ye  shall  be  forgiven  : 

38.  Give,  and  it  shall  be  given  unto  you  ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over,  shall  men  give  into  your  bosom.  For 
with  the  same  measure  that  ye  mete  withal,  it  shall  be  measured  to  you  again. 

39.  And  he  spake  a  parable  unto  them.  Can  the  blind  lead  the  blind  1  shall 
they  not  both  fall  into  the  ditch] 

40.  The  disciple  is  not  above  his  master;  but  every  one  that  is  perfect 
shall  be  as  his  master. 

41.  And  why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but  per- 
ceivest  not  the  beam  that  is  in  thine  own  eyel 

42.  Either  how  canst  thou  say  to  thy  brother.  Brother,  let  me  pull  out  the 
mote  that  is  in  thine  eye,  when  thou  thyself  beholdest  not  the  beam  that  is  in 
thine  own  eye?  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own  eye, 
and  then  shall  thou  see  clearly  to  pull  out  the  mote  that  is  in  thy  brother's  eye. 

In  this  text,  we  have  described  the  works  of  forgiveness, 
charity,  and  forbearance;  which  we  should  exercise  one  toward 
another.  To  this  point  the  Lord  hath  also  spoken  before,  in  the 
same  chapter:  " Love  your  enemies,  do  good  unto  them  which 
hate  you,  bless  them  that  curse  you,  and  pray  for  them  which 
despitefully  use  you :"  all  of  which  he  hath  briefly  comprehended 
in  these  w^ords :  "  Be  ye  therefore  merciful,  as  your  P^'ather  also 
is  merciful."  Here  we  have  set  before  us,  in  a  very  brief  man- 
ner, the  rule  of  conduct  which  should  govern  us  in  our  dealings 
toward  our  fellow-creatures  in  general ;  which,  if  we  carefully 
observe,  and  endeavour  to  follow,  we  shall  do  well. 

Ye  have  often  been  taught,  that  God  needeth  not  our  good 

704 


LUTHER'S  SERMONS.  fHh 

^orks,  as  he  can  neither  be  strengthened  nor  enriched  thereby ; 
but  that  they  are  to  be  directed  toward  our  neighbour,  who  alone 
can  be  benefited  by  them.  This  therefore  ye  should  bear  in 
mind ;  to  exercise  your  good  works  toward  man,  and  to  deal 
with  God  by  faith  alone.  We  should  place  our  trust  and  confi- 
dence in  him  alone,  for  whatsoever  things  we  need  ;  for  we  enjoy 
no  blessing,  either  temporal  or  spiritual,  that  doth  not  proceed 
from  his  bounteous  grace  and  goodness. 

But  there  are  some  who  place  confidence  in  themselves,  and 
in  other  men ;  who  rest  upon  their  traditions,  and  put  their  trust 
in  things  that  some  great  man  hath  invented.  Of  such,  God 
speaketh  in  Jeremiah  ii.  13:  "For  my  people  have  committed 
two  evils ;  they  have  forsaken  me,  the  fountain  of  living  water ; 
and  have  hewn  them  out  cisterns,  broken  cisterns,  that  can  hold 
no  water."  In  the  same  manner,  the  papists  of  the  present  time, 
forsaking  the  way  of  life,  which  is  faith  in  Christ,  look  for  salva- 
tion through  their  own  works,  such  as  their  fastings  and  formal 
prayers,  and  the  celebration  of  masses  vi'hich  they  have  instituted. 

This  religion  of  rites  and  forms,  though  it  may  appear  to  them 
a  living  fountain,  is  nevertheless  a  broken  cistern,  capable  of 
holding  no  water.  Of  such  as  these,  God  hath  elsewhere  said, 
"  They  presume  to  contend  with  me,  bringing  their  own  works 
into  account,  and  pleading  therefrom  their  own  justification. 
Behold,  they  go  about  to  defend  their  own  works,  which  is  another 
sin.  Whereupon,  the  Lord  again  saith,  "  I  will  contend  with  thee 
in  judgment:  I  will  show  how  thou  goest  hither  and  thither  to 
change  thy  ways." 

Thus  we  see,  that  we  must  place  our  trust  in  God  alone ;  that 
we  must  apply  to  him  in  faith  for  whatever  things  we  need, 
whether  they  be  temporal  or  spiritual;  and  that  we  must  ask 
them  as  the  gift  of  his  divine  grace,  and  not  as  a  recompense 
which  our  works  have  merited.  And  so,  likewise,  when  we  do 
a  benevolent  work  toward  our  neighbour,  it  should  be  done  with 
humility,  as  a  duty  we  ought  to  discharge  without  expecting  a 
reward.  When  we  go  to  God  for  his  blessings,  we  must  not 
bring  our  good  deeds  into  account ;  but  as  Abraham,  when  in  the 
country  of  Moriah,  left  his  servants  and  asses  at  the  foot  of  the 
mountain,  and  took  only  Isaac  with  him,  so  must  we,  if  we  will 
ascend  to  God,  leave  behind  us  those  servants  and  asses,  our  own 
Works,  and  take  with  us  only  the  Isaac  of  faith. 

Thus  far  we  have  endeavoured  to  explain  the  true  offices  of 
faith  and  works.  We  have  shown  that  true  faith  worketh  in- 
wardly, and  is  directed  toward  God;  but  that  works  proceed 
outwardly,  and  are  wrought  toward  our  neighbours ;  and  if  we 
attend  to  what  is  here  inculcated,  we  shall  be  accounted  righteous, 
not  only  before  God,  but  also  before  the  world.   Thus  much  may 

705    , 


156  LUTHER'S  SERMONS. 

suffice  for  the  introduction  of  this  sermon ;  we  will  now  attend 
to  the  words  of  the  text  in  order. 

Be  ye  therefore  merciful,  as  your  Father  also  is  merciful.  Let 
us  then  inquire  how  or  wherein  our  heavenly  Father  is  noerciful? 
The  answer  will  be,  that  he  bestoweth  upon  us  all  things  of  which 
we  stand  in  need:  that  he  giveth  us  rest  if  we  be  weary;  that  he 
clothes  us  when  we  are  naked ;  that  he  provideth  us  food  if  we 
be  hungry,  and  affordeth  us  drink  if  we  be  thirsty.  If  we  are 
sick  and  in  trouble,  he  healeth  and  giveth  us  consolation.  And, 
what  is  still  more  important,  when  we  are  on  the  brink  of  death 
and  damnation,  he  giveth  us  life  and  salvation. 

In  order,  therefore,  to  imitate  the  mercy  of  our  heavenly 
Father,  we  must  bestow  our  alms  upon  such  as  are  necessitated, 
and  show  kindness  to  all  mankind  indiscriminately,  whether  they 
be  friends  or  enemies;  for  if  we  give  only  to  the  great  and 
wealthy,  thinking  to  receive  from  them  again,  this  is  not  charity; 
but  rather  a  clandestine  manner  of  lending  for  the  sake  of  profit; 
and  if  we  love  only  our  friends,,  we  act  from  motives  entirely 
selfish.  Of  this  sort  of  charity  and  love,  Christ  speaketh  in  the 
chapter  from  which  our  text  is  taken,  verses  32,  33i,  and  34 ; 
"For  if  ye  love  them  which  love  you,  what  thank  have  ye?  for 
sinners  also  love  those  that  love  them.  And  if  ye  do  good  to 
them  which  do  good  to  you,  what  thank  have  ye  'i  for  sinners  do 
also  even  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,  what  thank  have  ye  ?  for  sinners  also  lend  to  sinners, 
to  receive  as  much  again." 

Take  heed,  therefore,  what  distinctions  ye  make  in  your  deeds 
of  love  and  charity :  for  if  ye  act  from  pure  love  to  God,  ye  will 
make  no  difference  between  friends  and  enemies ;  but  if  ye  show 
partiality  to  your  friends,  of  whom  ye  expect  a  recompense,  ye 
act  from  impure  and  selfish  motives.  Christ  saith,  Luke  vi.  35. 
"But  love  ye  your  enemies,  and  do  good  and  lend,  hoping  for 
nothing  again ;  and  your  reward  shall  be  great,  and  ye  shall  be 
the  children  of  the  Highest;  for  he  is  kind  unto  the  unthankful 
and  to  the  evil." 

The  passage  just  quoted,  as  also  some  parts  of  the  text  under 
consideration,  such  as,  "judge  not,  and  ye  shall  not  be  judged; 
condemn  not,  and  ye  shall  not  be  condemned ;  forgive,  and  ye 
shall  be  forgiven,"  may  appear  to  some  to  contain  a  doctrine  at 
variance  with  what  we  have  before  taught.  These  passages 
seem  to  indicate  that  we  must  secure  the  mercy  and  pardon  of 
God  by  our  works,  notwithstanding  you  have  frequently  been 
told  that  we  are  saved  by  faith  alone.  But  let  it  be  understood, 
that  good  works  are  only  the  fruits  of  faith,  whereby  it  is  set 
forth  and  manifested  to  the  world ;  for  if  I  have  faith,  I  shall  be 
merciful,  I  shall  not  judge  nor  condemn,  but  shall  forgive  my 
neighbour,  and  be  kind  to  him.  706 


LUTHER'S  SERMONS.  157 

Of  the  office  of  works,  we  have  an  illustration  in  Genesis, 
chap.  XX.  When  Abraham  was  commanded  to  offer  up  his  son 
Isaac,  he  obeyed  the  command  of  the  Lord,  and  drew  forth  his 
sword  to  slay  him;  whereupon,  the  angel  of  the  Lord  stayed 
him,  saying  unto  him,  "  Lay  not  thine  hand  upon  the  lad,  neither 
do  thou  any  thing  unto  him  :  for  now  I  know  that  thou  fearest 
God,  seeing  thou  hast  not  withheld  thy  son,  thine  only  son, 
from  me."  Thus  Abraham  manifested  his  faith  by  the  work  of 
obedience  which  he  performed  in  not  withholding  his  darling  child 
when  he  was  required  of  him. 

Our  works  do  not  produce  faith,  but  faith  produces  good  works. 
We  do  not  lay  the  foundation;  neither  do  we  give  before  we 
receive.  The  sheep  do  not  seek  the  shepherd,  but  the  shepherd 
seeketh  the  sheep.  God  also  findeth  us  before  we  seek  him,  and 
ansvvereth  us  before  we  call  upon  him ;  as  he  declareth,  Isaiah 
Ixv.  1.  "I  am  sought  of  them  that  asked  not  for  me;  I  am  found 
of  them  that  sought  me  not."  And  also  in  the  end  of  the  same 
chapter,  he  saith,  "  And  it  shall  come  to  pass,  that  before  they 
call  I  will  answer;  and  while  they  are  yet  speaking  I  will  hear." 
St.  Paul  likewise  saith,  Romans  iv.  "  Now  to  him  that  worketh, 
is  the  reward  not  reckoned  of  grace,  but  of  debt.  But  to  him 
that  worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness."  And  again,  in  the  eleventh 
chapter :  *'  There  is  a  remnant  according  to  the  election  of  grace ; 
and  if  by  grace,  then  is  it  no  more  of  works,  otherwise  grace  is 
no  more  grace."  We  should  therefore  do  good  works  without 
requiring  any  thing  for  them ;  for  we  receive  every  thing  from 
God  without  merit  or  desert. 

Our  works  may  also  serve  as  a  testimony  to  ourselves,  whereby 
we  may  know  if  our  faith  is  sincere ;  for  if  I  am  assured  that 
my  works  proceed  from  love,  and  that  my  heart  is  inclined  to 
mercy  and  forgiveness  toward  my  neighbour,  it  is  a  testimony 
that  my  faith  is  of  the  right  kind,  and  that  God  has  pardoned  my 
sins.  And  such  testimony  should  every  man  possess ;  for  though 
I  have  a  strong  and  well-grounded  faith,  if  I  am  ignorant  of  it,  it 
profiteth  me  no  more  than  a  chest  of  gold  buried  in  the  earth, 
which  I  knew  not  of  till  some  one  discovereth  it  to  me,  who 
would  then  do  me  as  great  a  favour  as  if  he  had  made  me  a  pre- 
sent thereof.  God  knew,  indeed,  that  Abraham  had  faith,  but  it 
was  necessary  that  Abraham  should  also  know  it,  and  that  he 
should  manifest  his  faith ;  which  things  were  accomplished  by 
the  readiness  with  which  he  obeyed  the  command  of  the  Lord. 

Thus  we  see  that  although  we  are  to  be  saved  by  faith,  yet 
good  works  are  necessary,  as  an  evidence  and  confirmation  of 
it :  as  Peter  also  signifieth  in  his  second  epistle,  chap.  i.  After 
exhorting  his  brethren  to  add  to  their  faith,  virtue,  knowledge, 
temperance,  patience,  and  brotherly  love,  he  concludes  with  these 

O  707 


158  LUTHER'S  SERMONS. 

words:  "  Wherefore,  the  rather,  brethren,  give  diligence  to  make 
your  caHing  and  election  sure :  for  if  ye  do  these  things,  ye  shall 
never  fall ;  for  so  inheritance  shall  be  administered  imto  you 
abundantly,  into  the  everlasting  kingdom  of  our  Lord  and  Saviour 
Jesus  Christ."  Christ  hath  also  said  that  he  will  require  works  in 
the  last  day,  and  will  say  to  the  condemned,  "  I  was  a  hungered, 
and  ye  gave  me  no  meat;  I  was  thirsty,  and  ye  gave  me 
no  drink ;  I  was  a  stranger,  and  ye  took  me  not  in ;"  &c. 
(Matt.  XXV.) 

Now,  ignorant  and  bigoted  men  have  inferred  from  these  and 
similar  texts,  that  we  must  be  saved  by  our  works ;  than  which, 
no  doctrine  is  more  contrary  to  the  whole  tenor  of  scripture. 
These  passages  do  indeed  enforce  the  necessity  of  good  works, 
but  they  by  no  means  encourage  us  to  rely  upon  them  for  justifi- 
cation. It  must  be  remembered  that  we  are  composed  of  two 
principles:  the  spirit  and  the  flesh;  and  as  these  two  principles 
are  essentially  different  from  each  other,  some  texts  are  adapted 
only  to  the  former,  teaching  us  how  we  must  live  in  the  spirit, 
and  deal  with  God  by  faith  alone ;  other  passages  teach  us  only 
how  we  should  live  in  the  flesh,  and  regulate  our  outward  con- 
duct in  the  world ;  of  which  sort  are  the  texts  above  quoted. 

If  it  be  asked,  why  we  should  be  perplexed  in  reading  the 
word  of  God,  with  passages  that  appear  contradictory  to  each 
other,  as  those  we  have  mentioned  may  seem  to  some,  I  answer, 
that  they  only  appear  so  on  slight  examination;  which  is  an  ad- 
vantage rather  than  a  hindrance ;  as  it  will  lead  men  to  reflect 
and  examine  more  attentively,  and  likewise  prevent  them  from 
imagining  that  they  are  perfectly  acquainted  with  the  scriptures, 
while  as  yet  they  are  wholly  ignorant  of  their  true  import.  Ye 
should  therefore  endeavour  to  become  well  acquainted  with  the 
language  of  scripture,  that  ye  may  not  apply  to  the  spirit  that 
which  is  spoken  only  of  the  flesh ;  and  thus  confound  the  oflice 
of  faith  with  that  of  works;  for  works  are  only  commendable 
when  they  benefit  our  neighbours,  and  are  the  fruits  and  evidences 
of  faith ;  but  we  must  by  no  means  rely  upon  them  for  justifi- 
cation. 

I  have  made  this  digression  in  order  to  show  the  proper  office 
of  works,  lest  I  should  seem  to  confirm  the  doctrine  of  the 
papists,  who  think  they  shall  be  saved  thereby.  We  will  now 
resume  the  subject  of  the  text. 

We  have  already  briefly  considered  the  words.  Be  ye  therefore 
merciful,  as  your  Father  also  is  merciful;  and  on  this  part  of  the 
text  little  more  need  be  said  at  present,  as  Christ  himself  hath 
given  the  interpretation  thereof  in  the  words  which  follow:  to 
which  I  shall  now  direct  your  attention. 

Judge  not,  and  ye  shall  not  be  judged :  condemn  not,  and  ye 
shall  not  be  condemned:  forgive,  and  ye  shall  be  forgiven  :  give, 

708 


LUTHER'S  SERMONS.  159 

and  it  shall  be  given  you.  Here  the  Lord  maketh  three  divisions 
of  mercy,  in  order  that  we  may  know  what  kind  of  mercy  we 
are  required  to  exercise  toward  our  neighbour.  In  the  first 
place,  we  are  forbidden  to  judge  or  condemn;  secondly,  we  are 
commanded  to  forgive  our  neighbour  if  he  hath  committed  aught 
against  us ;  and  lastly,  it  is  enjoined  upon  us  to  assist  the  needy. 
If  we  carefully-  observe,  we  shall  discover  that  the  word  mercy, 
wherever  it  is  found  in  the  scripture,  includeth  these  three  offices ; 
all  of  which  should  proceed  from  a  sincere  heart,  without  osten- 
tation, hypocrisy,  or  respect  of  persons. 

At  present,  we  will  attend  to  the  first  of  these  divisions  of 
mercy:  viz.,  that  which  forbiddeth  us  to  judge  or  condemn. 
Christ  hath  no  reference  here  to  the  judging  of  public  crimes,  for 
this  belongs  to  the  civil  magistrate,  who  is  appointed  for  that  pur- 
pose, and  is  amenable  to  God,  and  to  the  laws  of  his  country,  if 
he  judge  unjustly.  All  judgments  of  this  kind  pertaineth  not  to 
the  kingdom  of  Christ,  but  to  earthly  government ;  for  God  hath 
left  the  worldly  affairs  of  men  to  be  decided  by  worldly  judges  : 
as  is  evinced  by  his  answer  to  him  who  desired  that  he  would 
command  his  brother  to  divide  the  inheritance  with  him:  "Man, 
who  made  me  a  judge,  or  a  divider  over  you  ?"  Luke  xii.  14. 

But  that  which  Christ  hath  forbidden  in  the  text,  is  the  judging 
of  the  righteousness  or  unrighteousness  of  our  neighbour;  which 
judgment  belongeth  only  to  God.  The  Lord  knoweth  all  things, 
even  the  most  secret  thoughts  of  our  hearts,  and  is  therefore 
capable  of  judging  righteously.  But  the  knowledge  of  man  is 
extremely  limited,  and  confined  to  external  appearances,  which 
are  oftentimes  a  very  improper  criterion.  Besides,  we  are  ex- 
tremely liable  to  be  blinded  by  prejudice,  and  to  endeavour  to 
pluck  the  mote  out  of  our  brother's  eye,  while  there  is  a  beam  in 
our  own.  Although  a  man  may  have  committed  many  faults,  it 
is  possible  that  he  hath  repented  ;  and  surely,  we  have  no  right 
to  impute  sin  to  any  one  whom  God  hath  forgiven.  Let  no  man 
therefore  presume  to  judge  of  the  righteousness  or  unrighteous- 
ness of  his  neighbour ;  for  in  so  doing,  he  assumeth  the  office  of 
God,  and  is  accounted  more  guilty  than  the  thief  or  adulterer. 

Many  persons  delight  in  publishing  the  faults  of  their  neigh- 
bours, and  in  putting  the  worst  construction  upon  their  conduct. 
Such  persons  will  often  misrepresent  circumstances,  and  magnify 
a  trifling  error  into  an  enormous  crime.  Although  they  may  not 
do  the  same  things  themselves,  yet  they  rejoice  that  others  are 
guilty  of  them,  that  they  may  be  esteemed  more  righteous  than 
their  neighbours.  However,  it  often  happeneth  that  they  do 
secretly  commit  fiir  greater  offences  than  those  of  which  they 
accuse  others.  But  a  truly  good  man  will  endeavour  to  hide  the 
failings  of  his  neighbour,  while  he  examines  with  the  closest 
scrutiny  into  his  own  motives  and  actions.     He  will   cast  the 

70t) 


160  LUTHER'S  SERMONS. 

mantle  of  chanty  over  the  frailties  of  human  nature,  and  inter- 
pret every  thing  in  the  most  favourable  manner.  If  his  brother 
commu  sin,  instead  of  rejoicing  at  it,  and  publishing  it  to  the 
world,  he  will  endeavour  to  reclaim  him ;  and  will  pray  to  God 
for  him,  that  he  may  repent  and  receive  forgiveness.  This  is 
true  Christianity ;  this  is  that  mercy  which  the  gospel  inculcateth, 
and  which  it  is  our  indispensable  duty  to  show  to  our  neighbour; 
for  it  is  certain,  be  we  ever  so  merciful,  we  shall  never  equal  the 
mercy  which  God  has  manifested  towards  us,  miserable  and 
wretched  sinners. 

Of  those  that  judge  others,  Christ  speaketh  thus  in  the  text : 
"Can  the  blind  lead  the  blind?  shall  they  not  both  fall  into  the 
ditch  1  The  disciple  is  not  above  his  master ;  but  every  one  that 
is  perfect  shall  be  as  his  master.  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye,  but  perceivest  not  the  beam 
that  is  in  thine  own  eye?  Either  how  canst  thou  say  to  thy 
brother.  Brother,  let  me  pull  out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not  the  beam  that  is  in  thine  own 
eye?  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own 
eye,  and  then  shall  thou  see  clearly  to  pull  out  the  mote  that  is  in 
thy  brother's  eye," 

The  meaning  of  this  parable  is,  that  men  who  are  wicked  and 
ignorant  themselves,  will  often  attempt  to  instruct  and  direct 
others,  whom  they  will  make  like  unto  themselves ;  for  as  Christ 
saith,  "the  disciple  is  not  above  his  master."  It  is,  moreover,  a 
common  proverb,  that  a  pupil  cannot  learn  more  of  a  tutor  than 
he  knoweth  himself;  wherefore,  those  who  are  led  by  such  blind 
guides,  will  most  certainly  fall  into  the  ditch.  It  however  com- 
monly happeneth  that  those  who  have  the  least  godliness,  and  are 
most  ignorant  of  the  truths  of  the  gospel,  are  the  most  forward 
to  judge  and  instruct  others.  For  those  who  are  best  acquainted 
with  the  doctrine  of  the  scriptures,  know  that  there  are  many 
things  of  difficult  interpretation;  and  if  they  are  sincere,  they 
will  be  diffident  and  cautious,  lest  they  should  teach  that  which 
is  contrary  to  the  word  of  God.  But  those  who  are  wicked 
themselves,  care  not  how  bad  they  make  others,  if  they  can 
obtain  honour  and  emolument  thereby.  As  ignorance  and  confi- 
dence are  always  companions,  such  persons  esteem  themselves 
better  and  wiser  than  the  rest  of  mankind,  and  therefore  assume 
the  province  of  judging  and  directing  others. 

Of  such  ignorant  and  blind  guides,  who  exalt  themselves  above 
others,  and  even  think  their  counsel  ought  to  be  followed  rather 
than  the  word  of  God,  Paul  thus  speaketh,  Romans  ii.  "  Behold, 
thou  art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy 
boast  of  God,  and  knowest  his  will,  and  approvest  the  things  that 
are  more  excellent,  being  instructed  out  of  the  law,  and  art  con- 
fident that  thou  thvself  art  a  guide  of  the  blind,  a  light  of  them 

710 


LUTHER'S  SERMONS.  IM 

which  are  in  darkness,  an  instructer  of  the  fooh'sh,  a  teacher  of 
babes,  which  hast  the  form  of  knowledge  and  of  the  truth  in  the 
law ;  thou  therefore  which  teachest  another,  teachest  thou  not 
thyself?  thou  that  preachest,  a  man  should  not  steal,  dost  thou 
steal?  thou  that  sayest,  a  man  should  not  commit  adultery,  9ost 
thou  commit  adultery?  thou  that  abhorrest  idols,  dost  thou  com- 
mit sacrilege?  thou  that  makest  thy  boast  of  the  law,  through 
breaking  the  law,  dishonourest  thou  God?" 

In  this  passage,  the  apostle  very  justly  reproveth  those  boasting 
hypocrites,  who  being  themselves  ignorant  of  the  way,  presume 
to  lead  others,  that  they  may  destroy  them  also.  In  the  beginning 
of  the  same  chapter,  he  denounceth  those  who  judge  their  neigh- 
bours; and  especially  those  that  condemn  others  for  the  same 
faults  which  they  commit  themselves:  "Therefore,  thou  art  in- 
excusable, O  man,  whosoever  thou  art,  that  judgest:  for  wherein 
thou  judgest  another,  thou  condemnest  thyself;  for  thou  that 
judgest  doest  the  same  things.  But  we  are  sure  that  the  judg- 
ment of  God  is  according  to  truth,  against  them  which  commit 
such  things.  And  thinkest  thou  this,  O  man,  that  judgest  them 
which  do  such  things,  and  doest  the  same,  that  thou  shalt  escape 
the  judgment  of  God?" 

From  what  hath  been  said  of  mercy  on  the  first  part,  the  con- 
clusion is,  that  we  must  not  judge  our  neighbour,  whether  he 
be  good  or  evil ;  for  God  only  knoweth  the  heart,  and  to  him 
belongeth  the  office  of  judging  both  our  neighbour  and  ourselves. 
Let  us  not,  therefore,  assume  the  office  of  the  Almighty,  lest  he 
should  bring  us  also  into  judgment :  who  will  be  able  ^o  stand 
before  his  tribunal  by  his  own  righteousness  ?  But  let  us  endea- 
vour to  imitate  the  mercy  of  our  heavenly  Father,  for  this  we  are 
commanded  to  do,  in  order  that  we  may  also  obtain  mercy:  let* 
us  forgive  that  we  may  be  forgiven. 

The  second  part  of  mercy  is  forgiveness ;  and  is  enjoined  upon 
us  in  the  words,  "forgive  and  ye  shall  be  forgiven."  A  christian 
can  never  be  so  injured  but  that  he  ought  to  forgive  his  injurer, 
not  only  seven  times,  but  seventy  times  seven:  as  Christ  said 
unto  Peter,  Matt,  xviii.  22.  I  have  said  before  that  we  do  not 
give  before  we  receive.  And,  indeed,  God  forgiveth  us  our  sins 
that  we  may  also  forgive  those  who  have  offended  us ;  as  he  de- 
clareth  in  an  instructive  parable,  which  he  concludeth  with  these 
words :  "  So  likewise  shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses."  And  in  the  Lord's  prayer,  we  also  pray  to  God  that 
he  will  forgive  us  our  trespasses  as  we  forgive  those  who  trespass 
against  us. 

Ought  we,  who  are  miserable  and  wretched  sinners,  to  think  it 
a  hard  matter  to  forgive  our  neighbour  a  small  injury,  when  God 
forgi'^r^^li  us  all  our  manifold  transgressions;  we  have  Hved  from 
21  o2  711 


t6t  LUTHER'S  SERMONS, 

our  youth  in  the  violation  of  his  divine  laws,  and  were  he  strict 
to  mark  our  iniquities  against  us,  we  could  in  no  way  escape  con- 
demnation. So  greatly  have  we  sinned  against  him,  that  if  one 
shqpld  kill  our  parents,  we  should  have  less  cause  to  be  angry 
■with  him  than  the  Lord  hath  to  be  so  with  us.  Nevertheless,  if 
we  repent,  God  freely  forgiveth  us  all  our  sins,  receiveth  us  as 
heirs  into  his  kingdom,  and  permitteth  us  to  enjoy  his  presence 
for  ever.  What  can  equal  the  mercy  of  our  heavenly  Father? 
or  what  return  can  we  make  for  such  grace  and  goodness  ? 
Surely,  we  cannot  be  so  ungrateful  as  to  be  unwilling  to  forgive 
our  neighbour,  how  much  soever  he  may  have  sinned  against  us. 

The  third  office  of  mercy  is  the  bestowing  of  alms ;  or  what 
is  commonly  called  charity.  The  practice  of  this  kind  of  mercy 
is  certainly  a  duty  of"  christians ;  and  it  is  inculcated  in  various 
other  passages  of  scripture  besides  the  one  now  under  considera- 
tion. Thus  John  saith;  "  But  whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up  his  bowels  of  com- 
passion from  him,  how  dwelleth  the  love  of  God  in  him !"  1  John 
iii.  17.  Wherever  the  love  of  God  is,  it  will  always  show  itself 
in  the  outward  conduct  of  those  who  possess  it;  and  in  nothing 
will  it  be  sooner  manifested,  than  in  their  readiness  to  assist  the 
needy.  Christ  hath  also  promised  rich  rewards  to  the  libera]  in 
heart,  in  these  words:  "Give,  and  it  shall  be  given  unto  you; 
good  measure,  pressed  down,  and  shaken  together,  and  running 
over,  shall  men  give  into  your  bosom."  And  he  addeth  in  con- 
clusion, "  For  with  the  same  measure  that  ye  mete  withal,  it  shall 
be  measured  to  you  again." 

All  these  different  kinds  of  mercy  God  exerciseth  toward  us, 
if  we  repent  of  our  sins,  and  come  to  him  through  our  Saviour 
Jesus  Christ.  He  doth  not  judge  nor  condemn  ;  he  forgiveth  all 
our  transgressions,  and  bestov^'eth  upon  us  all  things  that  we  need ; 
and  therefore  he  requireth  that  we  do  the  same  by  our  neighbour : 
as  he  saith  in  Matt.  vii.  12.  "  Therefore,  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them ;  for  this  is  the 
law  and  the  prophets."  Christ  also  pronounceth  blessings  on  the 
merciful :  Matt.  v.  7.  *'  Blessed  are  the  merciful,  for  they  shall 
obtain  mercy." 

Thus  much  shall  suffice  concerning  the  different  kinds  of  mercy 
which  we  ought  to  show  to  our  neighbour :  let  us  conclude  by 
calling  to  mind  the  precept  which  Christ  gave  to  his  disciples  at 
his  last  supper:  "  A  new  commandment  T  give  unto  you:  that  ye 
love  one  another;  as  I  have  loved  you,  that  ye  also  love  one 
another.  By  this  shall  all  men  know  that  ye  are  my  disciples,  if 
ye  have  love  one  to  another."  Let  us  endeavour  to  obey  this 
precept,  and  to  exercise  mercy,  and  do  good  to  each  other;  for 
hereby  are  christians  known,  when  they  show  love  to  the  brethren. 
Thus  ye  have  the  meaning  of  the  text 

71Q 


LUTHER'S  SERMONS.  163 


SERMON  XI. 

.1  Timothy,  Chap.  I.,  verses  5,  6,  and  7. 

5.  Now,  the  end  of  the  commandment  is  charity,  out  of  a  pure  heart,  and 
of  a  good  conscience,  and  of  faith  unfeigned : 

6.  From  which  some  having  swerved,  have  turned  aside  unto  vain 
jangling: 

7.  Desiring  to  be  teachers  of  the  law ;  understanding  neither  what  they 
say,  nor  whereof  they  affirm. 

It  is  well  known  to  you,  beloved  brethren,  how  earnestly  God 
hath  enjoined  upon  us  the  duty  of  reading  and  hearing  his  word. 
He  esteemeth  it  of  immense  value  to  mankind,  and  hath  therefore 
manifested  his  love  and  goodness  by  disseminating  it  among  us 
at  a  very  great  expense.  His  holy  prophets  encountered  perils 
and  dangers  in  establishing  it,  and  at  last  he  sent  his  beloved  Son 
to  proclaim  it  to  the  whole  world,  and  to  confirm  it  by  suffering 
the  death  of  crucifixion.  The  apostles  also  suffered  martyrdom, 
and  christians  in  all  ages  have  experienced  innumerable  persecu- 
tions in  the  same  cause.  Surely,  if  the  word  of  God  was  a  thing 
of  small  consequence,  he  would  not  have  promulgated  it  at  such 
a  cost. 

Had  we  no  other  inducement,  the  knowledge  that  it  is  God's 
will  and  pleasure  that  we  attend  to  the  reading  and  preaching  of 
his  word  ought  to  be  sufficient.  He  is  the  Lord  and  Sovereign 
of  the  universe,  and  we,  as  his  dependent  creatures,  owe  him  im-^ 
plicit  obedience.  God  hath  not  only  commanded  us  to  attend  to* 
his  word,  but  he  hath  also  promised  that  great  benefits  shall  re- 
dound to  us  thereby ;  so  that  it  is  made  our  interest  as  well  as 
our  duty,  and  therefore  we  can  have  no  excuse  whatever  for 
neglecting  it.  It  then  behooves  us  to  give  it  our  diligent  attention, 
and  to  treasure  it  up  in  our  hearts  as  a  thing  of  inestimable 
value ;  for  in  so  doing  we  render  an  acceptable  service  to  God, 
and  it  may  also  be  a  means  of  promoting  our  own  eternal 
welfare. 

There  are  indeed  many  other  ways  of  serving  God  which  are 
also  acceptable.  If  a  prince  or  king  rule  justly  and  with  mode- 
ration; if  a  father  faithfully  discharge  his  duty  to  his  family;  or 
if  a  child  or  servant  be  obedient  and  faithful  to  his  parent  or 
master — all  these  may  render  acceptable  service  to  God  by  dis- 
charging the  duties  of  their  respective  stations  with  fidelity. 
There  is  therefore  no  excuse  for  neglecting  to  serve  God  at  all : 
neither  is  there  any  reason  or  necessity  for  inventing  new  modes 
of  worship,  as  hath  been  practised  by  the  papists ;  for  every  per- 
.  713 


MM  LUTHER'S  SERMONS. 

son  may  serve  him  acceptably  in  the  station  and  sphere  in  which 
he  is  placed. 

But  of  all  other  kinds  of  worship,  the  Lord  most  esteemeth 
that  which  we  render  him  by  attending  to  his  word ;  whether  as 
preachers  or  as  hearers.  He  iiath  for  this  purpose  ordained ,  a 
particular  day  in  each  week,  on  which  he  hath  forbidden  us  to 
attend  to  any  other  labour  or  business.  This  day  he  hath  spe- 
cially chosen  and  commanded  to  be  kept,  in  order  that  we  might 
have  time  to  perform  this  service,  and  that  no  one  might  make 
excuse,  that  he  had  no  leisure  by  reason  of  the  multiplicity  of  his 
labours  and  business.  He  hath  also  caused  certain  edifices  to  be 
erected  wherein  we  may  assemble  for  the  performance  of  this  duty ; 
as  our  temples,  churches,  and  chapels.  He  hath  moreover  called 
and  instructed  certain  jDersons  to  minister  in  this  service,  and  hath 
bestowed  upon  them  various  gifts,  proper  for  the  discharge  of 
their  offices.  In  short,  he  hath,  by  a  special  precept,  commanded 
the  whole  world  to  attend  to  fRis  duty,  as  the  most  acceptable 
worship  they  can  render  him ;  and  that  he  highly  esteemeih  it,  is 
farther  evident  from  the  delight  which  all  true  christians  take 
therein. 

This  service  as  far  excelleth  all  other  kinds  of  worship,  as  the 
brightness  of  the  sun  exceedeth  that  of  the  stars ;  as  the  sabbath 
is  above  the  other  days  of  the  week  ;  yea,  as  far  as  the  heavenly 
kingdom  surpasseth  in  glory  the  kingdoms  of  this  world!  In  the 
house  of  God  all  things  are  holy,  and  specially  chosen ;  the  time, 
place,  and  person  who  ministers  therein:  because  the  word, 
which  is  holy,  sanctifieth  them.  Let  us,  therefore,  take  heed  to 
ourselves,  that  we  fall  not  into  slothfulness  and  inattention  in 
performing  this  duty,  for  in  showing  contempt  for  the  word  of 
God,  we  also  contemn  its  author. 

Many  persons  soon  become  weary  of  attending  to  this  service, 
and  complain  that  they  only  hear  a  continual  repetition  of  the 
same  things.  But  those  persons  have  bestowed  upon  it  only  a 
small  share  of  their  attention,  and  are  utterly  ignorant  of  the 
marvellous  beauties  and  divine  excellencies  which  the  word  of 
God  contains.  Though  they  imagine  that  they  are  perfectly  ac- 
quainted with  the  scripture,  they  are  as  destitute  of  true  know- 
ledge as  the  most  benighted  heathens. 

But  admitting  that  we  were  perfectly  acquainted  with  the 
scripture,  and  needed  no  instruction  in  the  mysteries  of  the  gos- 
pel, (which  I  fear,  however,  is  not  the  case  with  any  of  us,)  still 
we  ought  to  attend  to  the  word  of  God  from  inclination ;  for  a 
true  christian  will  never  be  weary  with  hearing  it,  how  oft  soever 
it  be  repeated.  There  is  need,  moreover,  that  we  should  be  fre- 
quently reminded  of  the  things  we  have  learned ;  lest,  forgetting 
them,  our  hearts  should  wax  cold  in  love,  and  we  become  nqgli- 
gent  of  good  works.     Although  our  Saviour  was  perfect  in  al< 

714 


LUTHER'S  SERMONS. 


l&^ 


things,  yet  we  see  that  he  continued  preaching  and  praying  until 
the  last  hour  of  his  earthly  mission.  St.  Paul  likewise,  the  chief 
of  the  apostles,  although  instructed  while  a  Pharisee  in  all  things 
relaiive  to  the  law,  and  afterwards  inspired  by  the  Holy  Ghost, 
still  continued  to  preach  and  exhort,  travelling  through  many 
countries  and  kingdoms.  How  much  more  then  ought  we,  who 
are  blind  and  ignorant,  to  read  the  word  of  God,  and  attend  to 
the  preaching  of  the  gospel ! 

This  service  which  God  hath  enjoined  upon  us,  is  not  laborious, 
but  easy.  It  requireth  nothing  but  our  time  and  attention  ;  and ' 
if  it  can  afford  a  person  pleasure  to  sit  during  whole  days  and 
evenings  at  an  ale-house  or  tavern,  engaged  in  revelry  and  mirth 
with  lewd  and  wicked  companions,  it  should  give  him  little  pain 
to  sit,  during  a  few  hours,  in  the  house  of  God ;  for  he  would  not 
only  spend  his  time  more  profitably  to  himself,  but  would  also 
render  an  acceptable  service  to  hj.s  Maker. 

If  this  duty  seem  burthensome,  how  should  we  endure  to  go 
from  temple  to  temple,  and  from  altar  to  altar,  to  attend  to  rites 
and  ceremonies,  as  we  did  among  the  papists  ?  Or  how  should 
we  sustain  those  laborious  services,  such  as  carrying  stones  from 
quarries,  and  going  armed  on  pilgrimages,  which  those  blind 
bigots  imposed  upon  us  ?  These  services  were  performed  willingly, 
when  we  were  deluded  by  false  doctrine.  So  doth  the  devil 
blind  the  eyes  of  men ;  he  then  prompted  them  to  action  in  the 
execution  of  his  own  work,  and  he  now  inclineth  them  to  be 
slothful  and  weary  with  hearing  the  word  of  God  ;  so  that  for- 
getting its  value,  they  may  grow  negligent  in  the  practice  of  its 
precepts. 

But  let  us  endeavour  to  delight  in  hearing  the  word  of  God, 
remembering  that  in  so  doing  we  render  him  an  acceptable  ser- 
vice. Let  us  listen  to  it  with  prayerful  attention,  that  the  grace 
of  God  may  accompany  his  word,  and  the  seed  may  not  be  sown 
in  vain.  Whenever  the  word  is  rightly  preached,  and  attentively 
heard,  it  never  fails  to  bring  forth  fruit.  We  may  indeed  per- 
ceive no  immediate  effects  from  it,  but  in  process  of  time,  the 
fruit  will  most  certainly  appear.  But  it  would  consume  too  much 
time  to  rehearse  all  the  benefits  which  proceed  from  hearing  the 
word  of  God ;  indeed,  it  were  a  task  far  beyond  our  capacity. 

Thus  much  we  have  said  by  way  of  preface  to  the  discourse; 
or  rather  as  an  exhortation  to  stir  up  your  minds  to  more  diligent 
attention  :  and  certainly,  there  is  much  need  of  such  an  exhorta- 
tion in  every  sermon ;  for  it  is  greatly  to  be  feared,  that  many 
who  appear  to  hear,  pay  very  little  attention  to  what  is  said,  and 
never  reflect  upon  it  afterwards.  What  we  have  thus  far  said, 
is  also  in  some  degree  pertinent  to  the  text ;  for  Paul,  in  this 
place,  reproveth  those  curious  spirits,  who,  endeavouring  to 
become  masters  of  the  word  of  God  by  their  own  wisdom,  do  at 

715 


l66  LUTHER'S  SERMONS. 

length  falsely  persuade  themselves  that  they  perfectly  understand 
it;  and  that  they  need  no  farther  instruction. 

It  is  from  this  cause  that  numerous  congregations  disappear, 
and  churches  become  desolate :  for  these  vain  babblers,  imagin- 
ing that  they  are  perfect,  and  well  instructed  in  all  things,  give 
themselves  to  trifling  and  vain  jangling.  They  are  continually 
endeavouring  to  bring  forward  some  new  thing,  which  the  curi- 
ous multitude  may  be  desirous  to  hear,  while  they  totally  neglect 
to  teach  the  doctrine  of  salvation  through  faith  in  Jesus  Christ, 
and  never  so  much  as  attempt  to  impress  upon  their  hearers  the 
importance  of  a  Christian  life.  They  do  indeed  sometimes  tell 
us  that  we  must  do  good  works,  that  we  must  serve  God,  &c. 
but  they  are  totally  ignorant  of  the  meaning  of  these  words.  If 
they  be  asked,  how  are  good  works  to  be  done  1  how  is  God  to 
be  served '(  they  will  point  out  this  particular  work  to  be  done 
now,  and  at  another  lime,  that  they  will  direct  us  to  offer  so 
much  sacrifice  at  this  altar ;  to  go  into  this  or  that  monastery ; 
run  to  this  saint ;  here  erect  a  chapel  to  the  honour  of  such  a 
saint:  in  another  place,  found  a  mass,  light  tapers,  buy  indul- 
gences, &c. 

These  idle  talkers  use  such  a  confused  multiplicity  of  words, 
that  they  confound,  instead  of  instructing  their  hearers;  while 
they  advance  nothing  calculated  to  render  any  one  better;  and 
were  any  thing  good  contained  in  their  discourses,  it  would  be 
lost  from  the  tedious  prolixity  of  their  harangues.  Of  such 
teachers,  we  have  seen  enough  in  the  papacy,  among  our  preach- 
ers of  dreams. 

St.  Paul,  in  the  beginning  of  his  epistle  to  his  disciple  Timothy, 
thought  proper  to  admonish  him,  that  such  teachers  should  arise ; 
"  giving  heed  to  fables  and  endless  genealogies,  which  minister 
questions  rather  than  godly  edifying,  which  is  in  faith:"  after 
which,  he  introduceth  the  words  of  our  text :  *'  JVow,  the  end  of 
the  commandment  is  charity,  out  of  a  pure  heart,  and  of  a  good 
conscience,  and  of  faith  unfeigned."  These  words  contain  the 
sum  of  that  doctrine  which  we  should  teach.  Here  we  have  the 
duties  of  a  Christian  life  briefly  and  comprehensively  set  before 
us;  and  we  cannot  imprint  these  words  too  strongly  upon  our 
memories.  If  we  desire  not  to  deviate  from  the  law,  but  to  attain 
the  ultimate  end  thereof,  we  must  endeavour  to  have  charity,  pro- 
ceeding out  of  a  pure  heart,  from  a  good  conscience,  and  faith 
unfeigned.  If  our  charity  be  of  this  sort,  then  is  it  right ;  other- 
wise we  mistake  the  meaning  of  the  whole  law. 

Now  these  words  are  profound,  and  contain  much  matter  in 
them  ;  therefore  we  shall  endeavour  to  expound  them  in  part,  that 
they  may  be  the  better  understood,  and  that  we  may  become  ac- 
quainted with  Paul's  manner  of  speaking.  First,  we  may  observe 
that  the  apostle  signifieth  that  charity  comprehendeth  the  sum  of 

716 


LUTHER'S  SERMONS.  167 

the  whole  law.  But  we  are  not  here  to  understand  by  charity, 
simply  the  bestowing  of  alms  upon  the  needy,  but  that  universal 
good  will  which  embraceth  all  mankind  ;  which  speaketh  evil  of 
none  ;  which  condemneth  no  one ;  which  judgeth  the  motives  of 
none,  but  putteth  the  most  favourable  construction  upon  the  ac- 
tions of  others — in  short,  it  signifieth  that  love  to  all  our  fellow- 
beings,  which  the  grace  of  God  implanteth  in  our  hearts;  for  in 
the  scripture,  the  words  charity  and  love  are  frequently  synony- 
mous, and  the  one  is  often  substituted  for  the  other. 

Now  those  jangling  divines,  do  indeed  talk  much  of  charity 
and  love ;  they  make  great  pretensions  to  Godliness,  and  boast 
much  of  their  deeds  of  benevolence.  But  their  love  is  only  the 
love  of  heretics,  wicked  men,  and  ungracious  wretches  :  it  is  ex- 
tended only  to  themselves,  and  to  those  of  the  same  sort  with 
them  ;  while  at  the  same  time,  they  hate  and  persecute  all  good 
christians,  and  would  willingly  accuse  them  of  the  most  vicious 
acts.  This  certainly  does  not  deserve  the  name  of  love ;  for  if  I 
choose  a  few  individuals,  whom  I  favour  and  embrace,  because 
they  also  favour  me,  I  act  from  selfish  and  impure  motives.  But 
that  true  love  which  floweth  from  a  pure  heart,  hath  no  respect 
of  persons:  it  is  poured  forth  to  all  mankind  indiscriminately, 
whether  they  be  friends  or  enemies  ;  even  as  doth  our  heavenly 
Father,  who  maketh  his  sun  to  shine  upon  the  evil  and  upon  the 
good,  and  sendeth  rain  upon  the  just  and  upon  the  unjust. 

But  some  may  say,  such  a  one  who  is  my  enemy,  is  also  an 
enemy  to  God ;  for  he  doth  many  things  that  are  more  displeas- 
ing to  God,  than  they  are  injurious  to  me;  must  I  love  him  who 
is  a  transgressor,  and  an  evil  person?  I  answer,  we  are  all  trans- 
gressors, and  do  many  things  displeasing  to  God ;  but  because 
my  neighbour  is  evil,  it  is  no  reason  that  my  love  should  be  ex- 
tinguished toward  him.  If  he  be  evil  he  will  in  the  end  receive 
punishment  according  to  his  deeds:  but  I  must  not  suffer  his 
wickedness  to  overcome  me.  It  is  my  duty  to  pray  for  him,  and 
I  may  rebuke  and  admonish  him  through  love,  that  he  may  repent 
and  escape  punishment.  But  I  must  not  be  an  enemy  to  him,  nor 
do  him  evil  in  any  manner ;  for  no  profit  would  redound  to  me 
thereby ;  I  should  certainly  be  made  no  better,  but  should  make 
him  worse. 

It  cannot,  indeed,  be  denied,  that  a  good  man  is  more  worthy 
of  love  than  a  bad  one.  It  is  also  to  be  expected  that  good  men 
will  delight  in  the  company  of  other  good  men,  more  than  in  that 
of  evil  men.  But  pure  christian  love  is  not  derived  from  the 
merit  of  the  object.  This  is  the  source  from  which  the  world 
draweth  its  love  ;  as  a  young  man  falleth  in  love  with  a  maid, 
because  of  her  comeliness  and  beauty  ;  a  covetous  man  delight- 
eth  in  riches,  because  they  will  add  to  his  consideration  and  im- 
portance in  the  world ;  and  an  ambitious  man  esteemeth  prefer- 

717 


168  LUTHER'S  SERMONS. 

ment,  because  of  the  honour  he  shall  receive,  and  the  power  he 
will  possess  thereby :  all  such  love  is  derived  from  external 
objects;  from  the  beauty  or  good  qualities  of  the  person,  or  the 
desirableness  of  the  thing. 

On  the  contrary,  true  christian  love  is  not  derived  from  things 
without,  but  flovveth  from  the  heart,  as  from  a  spring;  which, 
while  it  draweth  its  supply  from  the  depths  of  the  earth,  floweth 
over  the  ground  without  requiring  any  thing  in  return;  and  not 
as  from  a  stagnant  pool,  which  requireth  to  be  swollen  by  a 
shower,  before  it  can  water  the  earth.  This  spirit  saith  thus : 
'*  I  love  thee  not  for  thy  virtue  or  comeliness,  for  I  do  not  derive 
my  love  from  thy  merit,  but  from  the  grace  of  God  which  is 
implanted  in  my  heart,  and  which  teacheth  me  to  love  my  neigh- 
bour as  myself;  this  is  the  source  from  which  I  derive  my  love; 
and  it  floweth  plentifully  to  all,  whether  they  be  friends  or  ene- 
mies ;  but  more  especially  to  my  enemies,  as  I  consider  there  is 
more  need  that  I  should  pray  for  them,  and  endeavour  through 
love  to  win  them  from  the  evil  of  their  ways,  that  they  may 
repent  of  their  sins,  be  delivered  from  the  snares  of  the  devil,  and 
become  my  friends." 

This  may  be  called  love  flowing  from  a  pure  heart ;  for  one 
who  is  thus  afl^ected,  doth  not  love  because  he  findelh  any  thing 
worthy  in  those  whom  he  loveth,  but  because  the  grace  of  God, 
which  is  itself  pure,  hath  cleansed  his  heart,  and  replenished  it 
with  true  and  holy  affections.  Such  love  will  manifest  itself  in 
whatsoever  condition  or  circumstances  in  life  men  maybe  placed. 
If  a  servant  be  not  thus  affected,  he  will  say  thus  to  himself:  "I 
serve  my  master  because  he  giveth  me  food  and  clothing,  or 
payeth  me  wages !"  or  perhaps,  "  because  it  is  in  his  power  to 
punish  me  if  I  do  not  faithfully  serve  him."  But  if  he  have  this 
love  in  his  heart,  he  will  say  thus :  "  I  will  serve  my  master,  not 
because  he  is  kind  or  unkind ;  not  for  the  hope  of  reward,  or  the 
dread  of  punishment ;  but  because  the  word  of  God  commandeth 
me  as  a  servant,  to  be  obedient  to  my  master ;  therefore  will  I 
serve  him  faithfully,  for  in  serving  him,  I  also  serve  God,  who 
hath  placed  me  in  the  state  and  condition  of  a  servant." 

And  so  likewise,  if  a  prince  or  ruler  say,  "I  am  placed  in  the 
condition  of  a  ruler,  I  will  therefore  enjoy  my  dignity,  my  riches, 
and  my  power;  and  I  w-ill  have  respect  unto  these  tilings  only :" 
although  such  a  one  may  so  rule  that  the  world  shall  have  no 
cause  to  find  fault,  yet,  as  the  honour  and  glory  of  God  are  not 
regarded  in  the  discharge  of  his  office,  his  heart  is  not  pure ;  for 
he  seeketh  only  his  own  glory,  riches,  and  power. 

And  also  in  spiritual  offices ;  if  I  preach  because  some  good 
benefice  is  offered  me,  when  otherwise  I  would  never  engage  in 
this  calling,  I  may  indeed  preach,  but-I  shall  not  do  it  from  a  pure 
heart ;  for  my  heart  would  be  most  plainly  polluted.     And  though 

718 


LUTHER'S  SERMONS.  169' 

I  should  be  ever  so  diligent,  and  should  ever  so  much  affirm  that 
the  work  is  good,  and  the  office  responsible,  I  should  not  dis- 
charge the  duties  thereof  aright;  inasmuch  as  I  did  not  engage 
in  it  from  pure  motives.  He  only  can  rightly  fill  the  clerical 
office,  whose  heart  is  so  affected  that  he  can  say  thus ;  "I  do 
indeed  get  my  Uving  by  the  ministry,  yet  it  is  not  for  this  reason 
that  I  engage  in  it ;  but  because  the  Lord  hath  called  me  to  it, 
and  hath  committed  this  trust  to  me,  that  I  should  discharge  the 
duties  thereof  with  fidelity,  not  seeking  my  own  honour  or  profit. 
I  must  therefore  diligently  labour  therein,  to  the  glory  of  God, 
and  the  salvation  of  souls."  If  I  be  thus  affiscted,  then  is  my 
heart  pure;  because  I  do  not  engage  in  the  work  for  the  sake  of 
honour  or  emolument :  and  if  these  follow,  I  may  receive  them 
without  sin. 

Thus  ye  see,  that  charity  (or  love)  which  proceedeth  from  a 
pure  heart,  is  not  derived  from  things  without,  but  floweth  from 
within,  and  extendeth  to  all  without  distinction.  But  how  is  the 
heart  purified?  As  we  have  already  said,  by  the  grace  of  God, 
which  Cometh  through  his  word.  This  grace  in  the  heart  is  the 
spring  whence  good  works  flow ;  and  no  works  are  acceptable 
to  God  unless  they  come  from  a  pure  heart. 

God  hath  caused  his  word  to  be  preached,  that  our  hearts  may 
be  purified  thereby,  and  our  lives  ordered  according  to  the  pre- 
script thereof.  Let  us  therefore  not  suffer  ourselves  to  be  dis- 
couraged or  hindered  by  any  difficulties  we  may  encounter.  Let 
us  continue  firm,  and  persevere  unto  the  end,  although  we  meet 
with  persecutions  and  contempt,  and  suffer  losses  thereby.  Let 
us  break  through  all  obstacles  with  boldness  and  manly  courage; 
and  as  we  began  not  for  man's  sake,  let  us  not  be  prevented  by 
man  from  doing  that  which  is  acceptable  to  God.  Let  us  be 
ready  and  willing  at  all  times  to  discharge  the  duties  which  God 
requireth  of  us  ;  and  let  us  serve  him  with  a  pure  heart,  and  with 
faith  unfeigned. 

Thus  much  I  have  thought  proper  to  say  concerning  charity's 
proceeding  out  of  a  pure  heart ;  and  how  the  heart  is  purified, 
that  it  may  produce  this  kind  of  charity.  We  will  now  briefly 
attend  to  the  second  thing  to  be  considered ;  viz.  a  good  con- 
science ;  for  the  text  saith,  "  The  end  of  the  commandment  is 
charity,  and  of  a  pure  heart,  and  of  a  good  conscience,  and  of 
faith  unfeigned." 

By  a  good  conscience  is  here  meant,  a  conscience  void  of  of- 
fence, not  only  before  men,  but  also  before  God.  To  have  a  con- 
science void  of  offence  before  men,  we  must  be  able  to  glory  as 
Paul  did ;  that  he  so  lived  that  he  offended  no  man,  troubled  no 
man,  was  an  evil  example  or  burthen  to  no  man  ;  but  that  all  who 
witnessed  his  conduct,  must  needs  say,  that  he  indifferently  served 
all,  helped  all,  counselled  all,  and  dealt  honestly  and  friendly  with 
22  P  719 


170  LUTHER'S  SERMONS. 

all.  Of  such  a  conscience,  Moses  also  glorieth :  Nunn.  xvi.  "  I 
have  not  taken  one  ass  from  tliem,  neither  have  I  hurt  one  of 
them."  And  also  Samuel ;  1  Kings,  xviii.  "  I  have  walked  be- 
fore you  from  my  childhood  to  this  day.  Behold  here  I  am ; 
witness  against  me  before  the  Lord,  and  before  his  anointed ; 
whose  ox  have  I  taken  ?  or  whose  ass  have  I  taken  1  or  whom 
have  I  defrauded  1  whom  have  I  oppressed  ?  or  of  whose  hand 
have  I  received  any  bribe?" 

Such  a  conscience  must  every  Christian  possess,  that  he  shall 
be  conscious  of  having  discharged  his  duty  in  all  respects,  and 
to  all  men ;  so  that  no  one  can  have  any  just  cause  to  complain 
of  him  ;  but  that  all  who  will  speak  the  truth,  must  confess,  that 
he  has  been  an  example  worthy  to  be  followed  by  all  who  would 
live  well.  Let  no  christian  therefore  do  any  thing  that  shall  de- 
prive him  of  such  a  confidence ;  for  he  that  liveth  in  such  a  man- 
ner, as  to  give  just  occasion  to  the  world  to  reprove  his  conduct, 
is  not  yet  a  christian :  as  his  heart  cannot  be  pure.  For  we  must 
not  presume  on  the  doctrine  of  faith,  as  though  that  being  once 
obtained,  we  may  live  as  we  list ;  as  it  would  thence  be  infer- 
red that  this  doctrine  giveth  license  and  liberty  to  commit  sin 
with  impunity.  But  we  must  so  conduct  ourselves,  that  we  have 
love  flowing  out  of  a  pure  heart,  and  a  good  conscience,  and  that 
no  man  can  justly  accuse  us  of  any  sin. 

Although  such  a  conscience  may  render  us  just  before  men, 
yet  it  is  another  thing  to  be  just  before  God :  for  good  works,  as 
we  have  elsewhere  said,  will  not  justify  us  before  him.  And  still, 
in  order  to  fulfil  the  commandment,  we  must  be  justified  also  be- 
fore God.  But  how  shall  we  attain' unto  this?  By  faith;  and 
here  we  may  bring  in  the  last  thing  to  be  considered  in  our  text ; 
atid  of  faith  unfeigned.  As  we  have  already  said,  although  I 
may  have  a  good  conscience  before  men,  and  so  live  that  none 
can  have  occasion  to  censure  my  conduct,  yet  the  old  Adam, 
that  is,  flesh  and  blood,  still  remain  in  me,  and  render  me  subject 
to  sin.  For  as  Paul  saith,  Gal.  v.  "  The  flesh  lusteth  against  the 
spirit,  and  the  spirit  against  the  flesh  ;  and  these  are  contrary  the 
one  to  the  other;  so  that  ye  cannot  do  the  things  that  ye  would." 
And  also  Romans  vii.  "  I  am  carnal,  sold  under  sin.  For  that 
which  I  do  I  allow  not;  for  what  I  would,  that  do  I  not;  but 
what  I  hate,  that  do  I." 

The  spirit  would  indeed  live  perfectly  and  purely,  according  to 
the  word  of  God,  but  the  rebellious  flesh  resistelh  the  desire 
thereof,  by  tempting  us  to  seek  honour,  riches,  and  pleasures; 
and  to  be  remiss  in  our  religious  duties.  Thus,  on  account  of 
our  carnal  nature,  we  have  to  maintain  a  continual  warfare 
against  the  many  temptations  that  are  constantly  besetting  us. 
Although  we  may  discharge  a  clear  conscience  before  men,  we 
do  many  things  that  are  not  right  in  the  sight  of  God,  and  neglect 

720 


LUTHER'S  SERMONS.  171 

many  duties  which  he  requireth  of  us ;  so  that  the  most  righteous 
among  men  have  much  need  of  mercy  and  forgiveness.  No  one 
can  so  acquit  himself,  that  he  shall  be  able  to  contend  with  God 
in  judgment,  but  all  must  acknowledge  that  they  have  not  merited 
salvation  by  their  works,  and  that  if  justice  were  executed 
toward  them,  they  would  be  consigned  to  punishment. 

But  we  have  before  said,  that  we  must  also  be  justified  before 
God,  and  that  this  must  be  done  by  faith.  The  text  not  only  im- 
plieth  that  we  must  have  a  pure  heart,  and  a  good  conscience, 
but  also  faith  unfeigned;  and  this  is  the  principal  part,  and  chief 
precept  contained  therein;  and  that  which  embraceth  all  the 
rest.  We  shall  therefore  examine  this  part  of  the  subject  a  little 
more  closely,  and  endeavour  to  explain  the  nature  of  this  faith. 

All  men  being  condemned  by  the  law,  it  was  necessary  that 
an  atonement  should  be  made,  in  order  that  we  might  be  justified  ; 
arid  therefore  God,  through  his  infinite  mercy  and  goodness,  sent 
his  Son  Jesus  Christ  to  suffer  and  die  for  us;  that  the  justice  of 
the  Father  being  satisfied,  we  might  obtain  salvation  through  his 
merits.  He,  having  fulfilled  the  whole  law,  suffered  the  igno- 
minious death  of  crucifixion;  after  which  he  rose  and  ascended 
up  to  heaven,  where  he  still  remaineth,  making  continual  inter- 
cession for  us,  as  for  those  that  cannot  obtain  salvation  by  their 
own  righteousness. 

It  therefore  appeareth,  that  although  we  should  be  condemned 
before  the  judgment  seat,  we  may  obtain  pardon  by  appealing  to 
the  mercy  seat,  which  is  Christ ;  whom  God  hath  set  before  us 
as  a  refuge  to  which  we  may  flee,  when  we  find  ourselves  unable 
to  stand  before  the  judgnnent  seat  by  our  own  righteousness. 
Thus,  as  Paul  saith,  Romans  iii.  we  may  be  "justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ  Jesus ;  whom 
God  hath  set  forth  to  be  a  propitiation,  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God."  Thus  God  may  be  just,  and 
the  justifier  of  him  that  believeth  in  Christ. 

But  if  we  will  come  to  this  mercy  seat,  we  must  not  bring 
with  us  any  of  our  own  works  to  plead  in  extenuation  of  our 
guilt;  but  we  must  rely  solely  upon  the  merits  and  righteousness 
of  Christ.  Our  language  must  be,  "  Lord,  I  deserve  thy  wrath, 
and  thy  judgments.  I  have  nothing  of  my  own  to  offer.  But  I 
plead  the  merits  of  thy  blessed  Son,  of  whom  it  is  said,  he  did 
no  sin,  neither  was  guile  found  in  his  mouth."  If  we  have  this 
faith  in  Christ,  we  shall  receive  remission  of  our  sins ;  for  Christ 
himself  saith,  John  iii.  "  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish  but  have*feverlasting  life  !" 

God  having  thus  provided  a  mercy  seat  to  which  we  may  flee, 
let  us  leave  at  the  judgment  seat  those  proud,  self-righteous  con- 

721 


172  LUTHER'S  SERMONS. 

temners,  and  despisers  of  the  word  of  God,  who  seek  justification 
by  their  own  works:  let  them  remain  there  until  they  shall  be 
humbled,  or  receive  sentence  according  to  their  deeds.  But  let 
us  depart  therefrom  as  far  as  we  are  able,  and  appeal  unto  the 
mercy  seat:  for  God  hath  threatened  terrible  judgments  to  those 
who,  coming  with  their  own  righteousness,  and  trusting  therein, 
presume  to  stand  before  him,  the  sovereign  judge,  and  neglect  to 
come  to  the  mercy  seat  of  Christ.  Such  are  already  condemned, 
as  Christ  hiinself  hath  said,  John  iii.  18.  "  He  that  believeth  not 
is  condemned  already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God."  But  at  the  mercy  seat  there 
is  no  wrath,  severity,  or  condemnation ;  but  only  grace,  mercy, 
and  forgiveness.  All  sins  are  there  remitted,  yea,  blotted  out 
and  consumed,  as  a  drop  of  water  is  consumed  by  the  heat  of 
the  sun. 


SERMON  XII. 

Matthew-,  Chap.  XVIII.   From  the  22d  to  the  35lh  verses,  inclusive. 

23.  Therefore  is  the  kingdom  of  heaven  likened  unto  a  certain  king  which 
would  take  account  of  his  servants. 

24.  And  when  he  had  begun  to  reckon,  one  was  brought  unto  him  which 
owed  him  ten  thousand  talents. 

25.  But  forasmuch  as  he  had  not  to  pay,  his  lord  commanded  him  to  be 
sold,  and  his  wife  and  children,  and  all  that  he  had,  and  payment  to  be 
made. 

26.  The  servant  therefore  fell  down,  and  worshipped  him,  saying,  Lord, 
have  patience  with  me,  and  I  will  pay  thee  all. 

27.  Then  the  lord  of  that  servant  was  moved  with  compassion,  and  loosed 
him,  and  forgave  him  the  debt. 

28.  Btit  the  same  servant  went  out,  and  found  one  of  his  fellow-servants, 
which  owed  him  an  hundred  pence;  and  he  laid  hands  on  him,  and  took  him 
by  the  throat,  saying.  Pay  me  that  thou  owest. 

29.  And  his  fellow-servant  fell  down  at  his  feet,  and  besought  him,  saying. 
Have  patience  with  me,  and  I  will  pay  thee  all. 

30.  And  he  would  not:  but  went  and  cast  him  into  prison,  till  he  should 
pay  the  debt. 

3L  So  when  his  fellow-servants  saw  what  was  done,  they  were  very  sorry, 
and  came  and  told  unto  their  lord  all  that  was  done. 

32.  Then  his  lord,  after  that  he  had  called  him,  said  unto  him,  O  thou 
wicked  servant,  I  forgave  thee  all  that  debt,  because  thou  desiredst  me: 

33.  Shouldest  not  thou  also  have  had  compassion  on  thy  fellow-servant, 
even  as  I  had  pity  on  thee? 

34.  And  his  lord  was  wroth,  and  delivered  him  to  the  tormentors,  till  he 
should  pay  all  that  was  due  unto  him. 

35.  So  likewise  shall  my  heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother  their  trespasses. 

Our  Saviour  introduced  this  parable,  as  an  answer,  or  rather 
as  an  illustration  of  his  answer  to  Peter,  when  he  inquired  how 

722 


LUTHER'S  SERMONS.  173 

often  he  should  forgive  his  brother.  Peter  asked  if  it  were  suf- 
ficient to  forgive  his  brother  until  seven  times  ?  whereupon  Christ 
answered  ;  "  I  say  not  unto  thee,  until  seven  times,  but  until 
seventy  times  seven:"  he  then  introduced  this  parable,  whereby 
he  signified  that  if  we  forgive  not  our  brother,  God  will  deal  with 
us  as  the  king  did  with  this  servant;  who  would  not  forgive  his 
fellow-servant  a  small  debt,  when  his  lord  had  forgiven  him  so 
much. 

Ye  have  before  been  taught,  that  in  the  kingdom  of  God, 
where  he  reigneth  by  his  gospel,  there  is  no  exacting  of  the  law, 
neither  any  dealing  by  it,  but  only  grace,  mercy,  and  forgiveness. 
That  there  is  no  wrath,  revenge,  or  punishment;  but  charity, 
brotherly  love,  and  well-doing  one  toward  another.  We  are  not 
however  to  understand  by  this,  that  the  civil  law  is  abrogated  by 
the  preaching  of  the  gospel :  for  many  being  yet  far  from  the 
kingdom  of  God,  the  civil  law,  whereby  crimes  are  punished,  is 
necessary  for  the  safety  of  our  lives  and  property,  against  the 
assaults  and  encroachments  of  the  wicked,  who  have  no  respect 
for  the  laws  of  God. 

The  ruler,  therefore,  who  governs  his  people  well,  and  the  ma- 
gistrate who  takes  care  that  justice  is  equally  and  impartially  ad- 
ministered to  all,  so  that  offenders  are  punished,  crimes  prevented, 
and  the  peace  and  good  order  of  the  community  preserved,  do 
well,  and  are  worthy  of  commendation.  It  is  also  the  duty  of 
every  one,  to  pay  due  reverence  to  the  laws  of  the  country 
wherein  he  may  reside ;  provided  he  can  do  so  without  disobey- 
ing the  commands  of  God,  or  the  dictates  of  his  own  conscience. 
Were  it  not  for  the  civil  law,  the  rights  of  citizens  would  not  be 
respected,  the  tranquillity  of  the  slate  would  not  be  maintained, 
but  every  thing  would  be  turmoil  and  confusion.  This,  then, 
though  an  institution  of  man,  is  a  wise  and  salutary  one;  ,wnich 
in  the  depraved  condition  wherein  mankind  are  by  nature,  can  in 
no  wise  be  dispensed  with. 

But  this  law  was  not  ordained  for  those  that  are  in  the  king- 
dom of  grace ;  and  though  we  observe  this  law  ever  so  strictly, 
we  have  no  cause  to  glory,  neither  must  we  imagine  that  we  are 
therefore  just  before  God;  for  we  may  still  be  unrighteous  in  his 
sight.  He  that  is  governed  only  by  the  laws  of  men,  who  doth 
good  only  through  restraint  or  compulsion,  and  who  exacteth  the 
law  of  his  brother,  is  yet  far  from  the  kingdom  of  heaven.  For 
as  in  this  kingdom  all  our  sins  and  transgressions  are  forgiven  us, 
we  are  also  required  to  forgive  our  brother,  or  our  neighbour,  if 
we  have  aught  against  him. 

Let  us  see  how  this  subject  is  illustrated  in  the  parable.  In  the 
first  place,  the  lord,  having  compassion  on  his  servant,  forgiveth 
him  all  the  debt:  but  the  servant,  instead  of  extending  the  same 
charity  to  his  fellow-servant,  taketh  him  and  casteth  him  into 

p2  723 


M'  LUTHER'S  SERMONS. 

prison  :  whereupon  the  lord  was  wroth,  and  cast  this  servant  into 
prison  also,  till  he  should  pay  all  that  was  due  to  him.  After 
having  spoken  this  parable,  Qirist  addelh  in  conclusion,  "  So  like- 
wise shall  my  heavenly  Father  do  also  unto  you,  if  ye  from  your 
hearts  forgive  not  every  one  his  brother  their  trespasses." 

Hence  it  appears,  that  if  we  belong  to  the  kingdom  of  God,  and 
have  been  made  partakers  of  his  divine  grace,  we  must  harbour 
no  malice,  hatred,  or  revenge  ;  but  freely  forgive  all  who  have 
trespassed  against  us.  And  as  it  is  taught  in  this  same  chapter, 
a  little  before  the  text,  though  our  neighbour  should  sin  against 
us  even  seventy  times  seven,  we  must  willingly  forgive  him  all ; 
because  God  hath  forgiven  us,  although  we  have  committed  more 
and  greater  sins  against  him  than  it  is  possible  for  our  neighbour 
to  have  committed  against  us. 

The  kingdom  of  Christ  is  so  constituted,  that  the  grace  which 
reigneth  therein  must  at  no  time  cease,  but  abide  continually; 
so  that  how  low  soever  we  may  fall,  if  we  sincerely  repent,  we 
naay  rise  again  and  be  restored ;  provided  we  are  willing  to  for- 
give all  who  have  offended  against  us.  But  if  our  hearts  are  not 
thus  affected,  if  we  are  not  willing  to  forgive  our  neighbour,  we 
belong  not  to  this  kingdom,  neither  are  we  partakers  of  that  grace 
which  Cometh  through  the  gospel  of  Christ. 

Although  the  preaching  of  the  gospel  is  heard  by  many,  yet  it 
reacheth  not  the  heart  of  every  one,  neither  is  it  profitable  to  all 
that  hear  it.  It  may  therefore  be  necessary  to  state  who  they 
are  that  receive  it  and  are  benefited  thereby.  It  is  not  received 
by  those  who  deal  lightly  with  it,  and  esteem  it  as  a  thing  of 
little  consequence,  and  only  worthy  a  small  share  of  their  atten- 
tion; it  doth  not  profit  those  false  professors,  who  presume  upon 
it  as  giving  license  to  live  in  lust  and  licentiousness  ;  and  who 
think  ihat  because  the  gospel  holds  forth  nothing  but  mercy  and 
forgiveness,  they  can  commit  sin  with  impunity.  The  gospel 
hath  reached  none  of  these ;  for  they  belong  to  the  kingdom  of 
the  world,  and  require  the  restraint  of  civil  law  to  prevent  them 
from  doing  what  they  list.  The  gospel  is  received  by  such  only 
as  feel  their  necessity  and  dependence;  which  was  the  case  with 
the  servant  in  the  parable;  wherefore,  if  we  examine  the  text 
attentively,  we  shall  find  this  subject  fully  illustrated. 

In  this  parable,  the  kingdom  of  heaven  is  compared  to  a  cer- 
tain king  who  determined  to  take  account  of  his  servants ;  and 
when  he  had  begun  to  reckon,  one  was  brought  unto  him  which 
owed  him  ten  thousand  talents,  but  had  nothing  to  pay.  'J'he 
king  therefore  ordered  him  to  be  sold,  together  with  his  wife  and 
children,  and  all  his  effects.  The  servant  is  hereupon  brought 
into  great  perplexity  and  distress :  he  falleth  down  and  worship- 
peth  his  master,  craveth  his  mercy,  and  promiseth  more  than  he 

724 


LUTHER'S  SERMONS.  175 

will  ever  be  able  to  perform  ;  saying,  "  Lord,  have  patience  with 
me,  and  I  will  pay  thee  all." 

Thus  it  also  cometh  to  pass  between  God  and  us.  When  the 
Lord  would  reckon  with  us,  he  sendeth  forth  the  preaching  of  his 
law,  whereby  we  learn  what  we  ought  to  have  done.  This  is  the 
book  of  accounts,  in  which  is  written  what  we  owe;  this  he 
taketh  in  his  hand,  and  reading  it  before  us  saith,  "  These  things 
thou  oughtest  to  have  done ;  thou  oughtest  to  have  feared,  loved, 
and  worshipped  me  alone ;  thou  oughtest  to  have  trusted  only  in 
me,  and  to  have  placed  thy  confidence  in  none  other.  But  thou 
hast  done  otherwise ;  thou  art  therefore  mine  enemy :  thou  hast 
not  believed  in  me,  but  hast  reposed  thy  trust  in  others ;  and  in 
short,  thou  hast  not  even  observed  one  single  point  of  the  law." 

When  the  preaching  of  the  law  hath  taken  hold  on  the  con- 
science, we  then  see  what  we  ought  to  have  done,  and  what  we 
have  not  done.  We  are  convinced  that  we  have  not  kept  the 
law  in  any  respect,  and  that  we  have  totally  neglected  to  perform 
that  duty  and  obedience  which  God  justly  requireth  of  us.  When 
the  sinner  is  brought  to  this  state,  he  is  greatly  distressed  in 
mind,  and  knoweth  not  what  to  do.  He  is  sensible  that  he  hath 
merited  eternal  punishment,  and  is  brought  to  the  very  brink  of 
despair.  The  law  bringeth  no  consolation,  but  indignation, 
wrath,  and  punishment ;  it  delivereth  the  sinner  to  Satan,  it  casteth 
him  down  to  hell,  and  leaveth  him  no  hope  of  escape. 

This  condition  in  which  the  law  placeth  the  sinner  is  the  same 
as  that  of  the  servant  when  his  master  commanded  him  and  all 
that  he  had,  to  be  sold  to  satisfy  the  demand.  And  as  the  servant, 
when  he  heareth  this  sentence,  falleth  down  and  prayeth  his 
master  that  he  will  have  patience  with  him,  thinking  that  he  shall 
yet  be  able  to  pay  the  debt,  so  also  doth  the  sinner.  When  he  is 
brought  to  a  sense  of  his  own  wretched  and  miserable  condition, 
his  heart  is  indeed  contrite  and  humble ;  but  instead  of  depending 
entirely  upon  the  merits  of  a  Saviour,  and  praying  to  God  for 
mercy  and  free  pardon,  he  runneth  hither  and  thither,  seeking  to 
be  delivered  from  his  sins  by  his  own  works,  and  promising  even 
more  than  the  angels  in  heaven  could  perform. 

When  the  sinner  is  thus  oppressed  by  the  burden  of  sin,  it  is 
an  easy  matter  to  persuade  him  to  do  any  thing  whereby  he 
thinketh  to  be  delivered.  And  hence  the  cause  of  so  many  pil- 
grimages ;  the  founding  of  so  many  monasteries ;  the  institution 
of  masses,  and  such  like  trifles.  When  we  were  among  the 
papists,  we  were  commanded  thus:  go  on  such  a  pilgrimage, 
give  so  much  toward  the  building  of  a  church,  get  thyself  admitted 
into  a  holy  monastery,  and  thy  sins  shall  be  forgiven  thee.  We 
pined  under  fastings,  we  scourged  ourselves  with  whips,  we  were 
made  monks  and  nuns,  thinking  that  God,  having  respect  to  our 
good  works,  would  therewith  be  satisfied,  and  our  consciences 

725 


176  LUTHER'S  SERMONS. 

relieved  from  the  burden  of  guilt  and  sin.  But,  miserable  and 
deluded  men  that  we  were  !  notwithstanding  we  thus  afflicted  our 
bodies  and  performed  such  rigorous  penances,  we  still  remained 
in  doubt  as  before ;  so  that  we  knew  not  how  we  stood  before 
God.  Or  if  our  consciences  were  lulled  into  security,  we  were 
still  in  a  worse  condition;  as  it  was  a  false  security,  derived  from 
a  belief  that  God  would  have  respect  to  our  works. 

Let  us  now  observe  how  it  was  with  the  servant  in  the  parable. 
When  his  lord  saw  him  thus  sorrowful,  and  imploring  his  cle- 
mency, he,  being  moved  with  compassion,  released  him  and  for- 
gave him  the  debt.  He  did  not  give  him  a  certain  time  wherein 
he  should  pay  the  debt,  neither  did  he  compound  with  him  for  a 
certain  part  thereof;  but  he  forgave  him  the  whole  sum.  Thus 
also  it  is  W'ith  us ;  when  we  find  ourselves  overwhelmed  with  sin, 
when  we  have  endeavoured  in  vain  to  release  ourselves  therefrom, 
and  when  we  have  despaired  of  being  saved  by  our  own  works; 
then  are  we  willing  to  accept  of  salvation  through  the  merits  of 
Christ  alone,  as  a  gracious  and  merciful  gift.  When  the  Lord 
seeth  us  thus  contrite  and  humble,  he  taketh  the  burden  of  sin 
from  us,  and  freely  forgiveth  us  all  we  owe. 

Let  it  be  remembered,  however,  that  God  doth  not  forgive  us 
on  account  of  any  merit  which  he  findeth  in  us,  but  because  he 
hath  respect  to  an  humble  and  contrite  heart;  as  David  saith. 
Psalm  li.  "  The  sacrifices  of  God  are  a  broken  spirit ;  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  despise."  He,  there- 
fore, that  is  truly  humble  and  penitent,  who  is  sensible  that  he  is 
not  able  to  help  himself,  but  desireth  help  of  the  Lord,  is  in  the 
right  way  to  heaven.  But  he  that  trusteth  either  wholly  or  in 
part  to  his  own  works,  is  not  in  the  right  way:  for  the  gospel 
plainly  declareth  that  we  must  be  saved  by  grace  alone. 

Thus  much  may  suffice  concerning  the  first  part  of  the  text, 
which  treats  of  the  dealings  of  the  lord  with  his  servant ;  we 
will  now  attend  to  the  second  part,  which  relates  to  the  conduct 
of  the  servant  toward  his  fellow-servant. 

We  are  told  in  the  parable,  that  the  servant,  after  his  lord  had 
forgiven  him  the  debt,  went  out,  and  finding  one  of  his  fellow- 
servants  who  owed  him  a  small  sum,  he  laid  hands  on  him, 
dealt  rigorously  with  him,  and  demanded  payment  of  his  debt : 
and  though  his  fellow-servant  fell  at  his  feet,  and  implored  his 
forbearance,  yet  he  showed  him  no  mercy,  but  cast  him  into 
prison. 

I  have  elsewhere  said,  that  although  God  needeth  not  our  good 
works,  yet  he  requireth  them  of  us,  in  order  that  our  fiiith  may 
be  made  manifest  thereby.  And  surely,  if  we  love  God,  we 
shall  also  love  our  neighbour;  and  if  our  hearts  be  filled  with 
gratitude  to  him  who  hath  been  so  merciful  to  us,  that  he  hath 
forgiven  us  all  our  transgressions,  we  shall  certainly  show  mercy 

726 


LUTHER'S  SERMONS.  IW 

to  our  fellow-creatures.  But  many  who  profess  to  have  received 
faith,  do  even  as  this  servant  did.  They  are  haughty  and  impe- 
rious, tyrannical  and  oppressive,  exacting  of  others  whatever  the 
law  requireth,  even  to  the  last  farthing.  They  think  they  have 
a  right  to  do  what  they  please  with  their  own,  provided  they  do 
not  transgress  the  laws  of  justice.  They  do  not  consider,  that  if 
God  had  exacted  justice  of  them,  they  would  have  been  delivered 
to  Satan,  and  cast  down  to  hell  for  ever. 

Such  persons  can  indeed  talk  and  dispute  much  about  the  gos- 
pel; they  have  perhaps  laid  aside,  in  some  degree,  their  vicious 
habits;  they  may  have  been  so  far  enlightened  that  they  can  dis- 
cern what  they  ought  to  do,  and  what  they  ought  not  to  do;  but 
they  have  not  the  love  of  God  abiding  in  their  hearts,  for  if  they 
had,  we  should  see  it  manifested  by  their  works. 

The  condition  of  such  persons  is  worse  than  it  would,  have 
been  if  they  had  never  heard  the  gospel ;  because  they  sin 
against  great  light.  Peter,  speaking  of  those  who  had  escaped 
the  pollutions  of  the  world,  through  the  knowledge  of  the  Saviour 
Jesus  Christ,  but  had  become  again  entangled  therein,  declareth, 
that  "the  latter  end  is  worse  with  them  than  the  beginning;"  and 
that  "  it  had  been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than  after  they  had  known  it,  to  turn  from  the  holy 
commandment  delivered  unto  them." 

Christ  also  saith.  Matt  xii.  "  When  the  unclean  spirit  is  gone- 
out  of  a  man,  he  walketh  through  dry  places,  seeking  rest,  and 
finding  none.  Then  he  saith,  I  will  return  into  my  house  from 
whence  I  came  out ;  and  when  he  is  come,  he  findeth  it  empty, 
swept  and  garnished.  Then  goeth  he,  and  taketh  with  himself 
seven  otiier  spirits  more  wicked  than  himself,  and  they  enter  in 
and  dwell  there;  and  the  last  state  of  that  man  is  worse  than  the 
first."  Thus  we  see  that  although  God  needeth  not  our  good 
works,  yet  he  requireth  them  to  be  directed  toward  our  neigh- 
bour; and  that  when  he  hath  enlightened  our  minds  by  the 
preaching  of  his  word,  and  shown  us  the  way  wherein  we  should 
walk,  if  we  depart  therefrom,  he  will  visit  us  with  heavy  and 
severe  chastisements. 

In  the  same  manner  God  dealeth  with  cities  and  with  king- 
doms. When  he  hath  given  them  great  light  and  understanding 
of  his  ways,  if  they  still  continue  in  wickedness,  he  sendeth  terri- 
ble judgments  upon  them.  Before  the  Jews  were  carried  captive 
to  Babylon,  God  warned  them  by  his  holy  prophets,  and  also  sent 
the  good  king  Josiah  to  reign  over  them;  but  when  they  con- 
tinued in  wickedness,  he  punished  them  according  to  their  deserts. 
Before  he  destroyed  the  Egyptians,  he  preached  to  them  by 
Moses  and  Aaron.  Likewise,  before  the  deluge,  he  sernt  the 
patriarch  Noah,  a  preacher  of  righteousness;  but  as  men  did  not 
repent,  but  increased  in  wickedness,  God  determined  to  destroy 
23  727 


178  LUTHER'S  SERMONS. 

the  whole  world,  save  righteous  Noah  and  his  family.  The  cities 
of  Sodom  and  Gomorrah  were  likewise  destroyed,  because  they 
would  not  hearken  to  Lot,  a  righteous  man,  and  one  that  feared 
God. 

Thus  we  see,  that  although  God  is  very  merciful  and  long-suf- 
fering toward  those  that  ollend  him,  yet,  when  they  resist  all  his 
gracious  methods  to  recover  them  from  their  sins,  and  bring  them 
back  to  their  duty,  he  executeth  terrible  vengeance  upon  them, 
as  happened  in  the  case  of  these  cities  and  nations.  Let  us 
therefore  take  heed  to  ourselves  that  we  obey  the  gospel  which 
we  have  received,  and  live  according  to  its  precepts ;  for  if  we 
do  not,  God  will  execute  his  vengeance  against  us,  and  deal  with 
us  even  as  the  lord  did  with  the  servant  in  the  parable ;  he  will 
deliver  us  to  Satan  to  be  tormented  for  ever. 


SERMON  XIIL 

LuEE,  Chap.  I.    From  the  6Sth  to  the  79th  verses,  inclusive, 

68.  Blessed  be  the  Lord  God  of  Israel ;  for  he  hath  visited  and  redeemed 
his  people, 

69.  And  hath  raised  up  an  horn  of  salvation  for  us,  in  the  house  of  hia 
servant  David. 

70.  As  he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been  since 
the  wrorld  began. 

71.  That  we  should  be  saved  from  our  enemies,  and  from  the  hand  of  all 
that  hate  us. 

72.  To  perform  the  mercy  promised  to  our  fathers,  and  to  remember  hia 
holy  covenant; 

73.  The  oath  which  he  sware  to  our  father  Abraham, 

74.  That  he  would  grant  unto  us,  that  we,  being  delivered  out  of  the  hand 
of  our  enemies,  might  serve  him  without  fear, 

75.  In  holiness  and  righteousness  before  him,  all  the  days  of  our  life. 

76.  And  thou,  child,  shalt  be  called  the  Prophet  of  the  Highest,  for  thou 
shalt  go  before  the  face  of  the  Lord  to  prepare  his  ways: 

77.  To  give  knowledge  of  salvation  unto  his  people,  by  the  remission  of 
their  sins. 

78.  Through  the  tender  mercy  of  our  God :  whereby  the  day-spring  from 
on  high  hath  visited  us, 

79.  To  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of  death, 
to  guide  our  feet  into  the  way  of  peace. 

These  are  the  words  of  that  godly  man  Zacharias,  the  father 
of  John  the  Baptist.  In  the  preceding  part  of  this  chapter,  the 
evangelist  informs  us,  that  as  Zacharias  was  executing  the 
priest's  office  in  the  temple,  being  then  advanced  in  years,  and  as 
yet  without  issue,  the  angel  of  the  Lord  appeared  unto  him,  and 
announced  to  him  that  his  wife  Elisabeth  should  conceive  and 

728 


>Jh 


LUTHER'S  SERMONS.  179 

bear  a  son,  and  that  he  should  call  his  name  John.  That  he 
should  be  great  in  the  sight  of  the  Lord,  and  filled  with  the  Holy- 
Ghost  frpm  his  mother's  womb ;  and  that  he  should  go  before  the 
Lord,  in  the  spirit  and  power  of  Elias,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient  to  the  wisdom  of  the 
just,  to  make  ready  a  people  prepared  for  the  Lord. 

But  Zacharias,  doubting  of  what  the  angel  had  informed  him, 
because  both  he  and  his  wife  were  well  stricken  in  years,  required 
a  sign  by  which  he  should  know  that  these  things  should  come  to 
pass ;  whereupon,  the  angel  said  unto  him,  "  I  am  Gabriel,  that 
stand  in  the  presence  of  God ;  and  am  sent  to  speak  unto  thee, 
and  to  show  thee  these  glad  tidings:  And  bfehold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these  things  shall 
be  performed,  because  thou  believest  not  my  words,  which  shall 
be  fulfilled  in  their  season."  Accordingly,  Zacharias  was  dumb 
until  his  son  was  born ;  and  when  they  made  signs  to  him  to 
know  how  he  should  be  called,  he  asked  for  a  writing-table,  and 
wrote  according  to  the  words  of  the  angel,  that  his  name  should 
be  John.  Immediately  after  this,  the  tongue  of  Zacharias  was 
loosed,  and  being  filled  with  the  Holy  Ghost,  he  prophesied  in  the 
words  of  the  text. 

Blessed  be  the  Lord  God  of  Israel;  for  he  hath  visited  and 
redeemed  his  people,  {verse  68.)  These  words  require  but  little 
exposition:  for  I  think  it  is  well  known  to  every  one  what  is 
meant  by  this  visitation  a-nd  redemption.  The  word  of  God 
which  is  preached  unto  us,  is  indeed  a  glorious  visitation;  it 
bringeth  us  glad  tidings  of  redemption ;  it  delivereth  from  sin, 
death,  and  hell,  and  filleth  us  with  joy  and  sweet  consolation. 
This  redemption  was  not  accomplished  by  the  sword,  or  by  vio- 
lence, but  by  the  word  alone ;  and  in  this  it  consisteth  more  than 
in  the  death  of  Christ ;  for  it  was  on  account  of  the  word  that 
our  Saviour  shed  his  blood  on  the  cross.  It  was  this  word  that 
John  preached  ;  and  to  them  that  first  hear  the  gospel,'  it  is  the 
same  as  if  John  did  preach  it  now;  for  it  saith  unto  them,  as 
John  also  did  cry  in  the  wilderness  of  Judea,  "  Repent  ye,  for  the 
kingdom  of  hec^ven  is  at  hand." 

Although  Zacharias  speaketh  here  of  things  that  are  to  come, 
yet  he  speaketh  of  them  as  if  they  had  already  happened ;  because 
he  knew  by  the  revelation  of  God,  that  these  things  would 
surely  come  to  pass.  In  the  child  that  was  born  unto  him,  he 
beheld  a  messenger  sent  from  God,  to  declare  his  word,  and  to 
make  known  his  will  to  mankind ;  and  who  should  be  the  herald 
of  the  long-expected  Messiah. 

Although  Zacharias  undoubtedly  conceived  great  joy  because 
a  son  was  born  unto  him  in  his  old  age,  whereby,  whatever  Igno- 
miny and  contempt  he  and  his  wife  Elisabeth  had  suffered,  on 
account  of  their  being  without  children,  was  taken  away ;  yet 

729 


180  LUTHER'S  SERMONS. 

this  was  not  the  chief  cause  of  his  rejoicing.  His  greatest  joy 
was,  that  this  son  was  to  be  a  preacher  of  the  word  of  God,  and 
a  prophet  of  the  Most  High.  He  rejoiced,  moreover,  that  he 
should  himself  be,  as  it  were,  transformed  from  an  old  to  a  young 
man,  and  should  become  a  pupil  of  his  infant,  then  in  the  cradle ; 
who,  he  foresaw,  would  become  a  far  greater  prophet  than 
himself. 

Thus  we  see  what  great  blessings  God  conferreth  upon  those 
that  fear  him,  and  patiently  await  his  own  time.  We  also  learn 
that  we  should  never  distrust  the  promises  of  God,  as  he  is  abun- 
dantly able  to  do  all  things  that  seem  good  to  him,  however  im- 
possible they  may  appear  to  us. 

And  hath  raised  up  a  horn  of  salvation  for  us  in  the  house  of 
his  servant  David,  {verse  69).  These  words  are  not  spoken  of 
John,  for  he  was  not  of  the  house  of  David,  but  of  the  tribe  of 
Levi.  But  Zacharias  here  prophesieth  of  Christ,  who  was  of  the 
house  and  royal  Hne  of  David.  Among  the  Hebrews,  the  word 
horn  was  often  used  metaphorically,  to  express  power,  strength, 
dominion,  or  any  thing  wherein  one  might  trust.  Sometimes  it 
also  signified,  figuratively,  kings,  emperors,  principalities,  or  do- 
minions ;  thus,  in  Daniel,  chap,  vii.,  the  prophet  saw  among  other 
beasts,  one  which  had  ten  horns ;  and  when  the  interpretation 
thereof  was  given  him,  these  horns  were  made  to  signify  king- 
doms ;  and  such  application  of  this  term  is  frequent  in,  and  pecu- 
liar to  the  Hebrew  language. 

We  must  therefore  understand  by  the  horn  of  salvation,  Jesus 
Christ  and  his  kingdom;  and  it  is  said  to  be  raised  iip  in  the 
house  of  David,  because  Christ  was  of  the  stock  and  lineage  of 
David.  It  is  called  a  horn  of  salvation  or  blessedness.  Some 
kingdoms  are  distinguished  for  their  extent;  others  for  the  num- 
ber of  their  inhabitants,  the  abundance  of  their  treasures,  or  their 
prowess  in  war.  Some  kings  are  renowned  for  their  military 
achievements ;  others  for  their  riches,  power,  and  opulence.  But 
the  kingdom  of  Christ  diflerelh  from  all  other  kingdoms,  inasmuch 
as  it  is  a  kingdom  of  grace,  of  life,  of  righteousness,  of  truth, 
and  of  every  thing  that  pertaineth  to  salvation.  Christ  hkewise 
is  distinguished  fi'om  all  other  kings,  because  he  !s  able  to  confer 
life  and  eternal  happiness  upon  his  subjects.  Other  kings  may 
indeed  bestow  upon  their  subjects  temporal  benefits,  or  may  de- 
prive them  of  existence,  but  they  cannot  confer  upon  them  life  or 
immortal  felicity :  for  earthly  kings  are,  like  other  men,  subject 
to  death  ;  they  must  at  last  fall  and  perish,  and  leave  their  power, 
their  riches,  and  their  honours,  behind  them.  But  Christ  is  im- 
mortal and  eternal,  and  his  kingdom  is  without  end. 

This  kingdom  is  said  to  be  raised  up  —  by  whom  is  it  raised 
up  ?  Even  by  the  Holy  Ghost.  It  is  raised  up  in  the  house  of 
David. — It  is  therefore  a  kingdom  in  the  earth,  yet  nevertheless, 

730 


LUTHER'S  SERMONS.  181 

a  kingdom  of  salvation.  It  is  not  a  kingdom  in  heaven  amono^ 
the  angels,  but  a  spiritual  kingdom  on  the  earth  among  men 
clothed  with  flesh  and  blood,  and  subject  unto  death. 

But  how  Cometh  it  to  pass,  that  in  this  kingdom  which  exists 
among  mortals,  men  are  delivered  from  the  power  of  death  ? 
those  who  were  before  miserable  are  made  happy,  and  those  who 
were  the  subjects  of  Satan,  become  the  children  of  God.  I  think 
that  ye  are  all  sufficiently  well  acquainted  with  the  reason  hereof; 
yea,  that  ye  understand  it  as  well  as  I  do  myself;  nevertheless, 
these  things  should  be  frequently  repeated.  A  christian  cannot 
die,  because  Christ  hath  suftered  death  for  him.  He  overcame 
death,  that  we  might  be  delivered  therefrom;  and  he  took  our 
sins  upon  himself,  that  we  might  be  freed  from  them.  Those, 
therefore,  who  belong  to  this  kingdom,  can  never  die ;  neither  can 
they  be  subject  to  sin  or  Satan ;  otherwise,  this  would  not  be  a 
kingdom  of  salvation  or  blessedness. 

But  although  a  christian  is  thus  exempt  from  these  things,  yet 
God  sufFereth  the  appearance  of  them  to  remain ;  so  that  our 
consciences  are  still  troubled  on  account  of  sin,  the  judgment  of 
God  terrifieth  us,  death  assaileth  us,  and  seemeth  ready  to  devour 
us;  Satan  is  at  hand,  and  seeketh  to  overcome  us.  It  is  neces- 
sary that  this  appearance  of  evil  continue,  that  we  may  not  be 
exalted,  but  may  perceive  and  feel  that  we  are  nothing  but  mise- 
rable and  wretched  sinners.  A  christian  is  therefore  defiled,  and 
at  the  same  time  without  sin ;  for,  under  this  appearance  of  sin, 
lie  hid  innocence,  righteousness,  and  victory  over  death,  hell,  and 
Satan. 

The  world  esteemeth  that  a  good  kingdom,  where  all  things 
are  quiet,  peaceable,  and  prosperous;  where  there  is  no  fear  from 
enemies  without,  or  seditions  within,  but  all  things  go  forward 
safely  and  well.  It  is,  however,  not  so  in  the  kingdom  of  Christ; 
for  in  this  kingdom,  the  flesh  warreth  with  the  spirit,  and  life  and 
death,  sin  and  righteousness,  Christ  and  Satan,  do  fight  against 
each  other;  but  the  spii-it,  life,  righteousness,  and  Christ,  will  at 
last  prevail,  and  overcome  their  enemies. 

Christ  said  unto  Peter,  Matt.  xvi.  "  Thou  art  Peter,  and  upon 
this  rock  I  will  build  my  church :  and  the  gates  of  hell  shall  not 
prevail  against  it."  He  doth  not  say  they  shall  not  assail  it,  or 
fight  against  it ;  for  the  life  of  a  christian  is  a  continual  warfare 
against  temptations.  While  he  is  here,  he  must  sometimes  feel 
the  remorse  of  sin,  the  fear  of  punishment,  the  horror  of  death, 
yea,  and  even  death  itself.  But  nevertheless,  this  is  only  to  out- 
ward appearance,  for  at  the  same  time,  the  word  and  the  spirit 
are  strengthening,  encouraging,  and  assuring  him  that  God  is  not 
angry  with  him,  that  his  sins  are  forgiven,  and  that  he  shall  never 
die,  nor  be  forsaken. 

Concerning  sin,  I  have  never  known  or  heard  of  any  in  whom 

Q  731 


182  LUTHER'S  SERMONS. 

it  was  not.  Set  whomsoever  thou  wilt  before  thee,  provided  he 
be  a  mortal  man,  and  in  him  thou  wilt  discover  sin.  Paul,  a 
very  great  apostle,  affirmeth  that  he  felt  sin  in  his  members :  for 
he  saith,  Rom.  vii.  18,  19.  "  To  will  is  present  with  me,  but  how 
to  perform  that  which  is  good  I  find  not:  for  the  good  that  1 
would,  I  do  not ;  but  the  evil  which  I  would  not,  that  I  do."  He 
wished  indeed  to  be  free  from  sins,  but  nevertheless  he  was 
obliged  to  live  in  them.  And  so  every  christian  is  likewise 
desirous  to  be  exempted  from  sin,  but  this  cannot  be  brought  to 
pass  in  this  life.  As  long  as  we  are  clothed  with  this  flesh,  and 
bear  the  burden  thereof  about  with  us,  so  long  sin  will  remain 
in  us.  We  may  indeed  strive  against  our  carnal  propensities, 
and  keep  them  in  some  degree  under  subjection,  but  we  cannot 
entirely  subdue  them.  The  old  Adam,  which  is  flesh  and  blood, 
still  remaineth  with  us,  and  as  long  as  these  continue,  sin  cannot 
be  wholly  extinguished. 

It  therefore  appeareth,  that  in  Christ's  kingdom  on  the  earth, 
some  appearance  of  sin  still  remaineth ;  so  that  every  one  may 
with  propriety  pray,  as  Christ  taught  his  disciples,  "Our  father, 
&c.  forgive  us  our  trespasses,  as  we  forgive  those  that  trespass 
against  us."  It  is  not  given  to  any  on  earth,  to  say,  they  are 
subject  to  no  sin ;  and  if  any  go  thus  far,  it  is  Satan  that  dcceiv- 
eth  them  :  they  are  false,  and  not  true  christians. 

I  know  that  some  persons  imagine,  that  in  the  kingdom  of 
Christ  there  is  no  unrighteousness ;  that  all  things  therein  are  free 
from  sin  and  uncleanness ;  and  that  a  christian  should  be  as  pure 
and  as  holy  as  Christ  himself.  They  often  say,  that  if  christians 
commit  all  the  sins  whereof  they  accuse  themselves,  they  are 
certainly  worse  than,  those  who  do  not  profess  Christianity.  But 
these  know  nothing  of  the  nature  of  this  kingdom ;  and  the  dif- 
ference between  them  and  christians  is,  that  a  christian  is  sensi- 
ble of  his  sins,  whereas  their  consciences  are,  as  it  were,  seared 
with  a  hot  iron.  He  is  not  a  christian  who  thinketh  he  hath  no 
sin,  neither  feeleth  any ;  for  a  christian  knoweth  his  infirmities, 
is  sensible  of  his  sins,  is  sorry  for  them,  and  doth  lament  over 
them.  It  grieveth  him  to  the  heart  that  he  must  bear  the  miser- 
able burden  of  this  flesh,  and  he  crieth  out  in  the  language  of 
Paul,  Rom.  vii.  "  O  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death?"  The  kingdom  of  Christ  there- 
fore existeth  among  sins,  and  is  established  where  he  hath  set  it, 
that  is,  in  the  house  of  David.  Yea,  set  David  himself  before 
you,  and  you  will  find  him  to  have  been  a  sinner;  notwithstand- 
ing he  is  bold  to  glory,  that  he  is  a  servant  acceptable  to  his 
Lord. 

Thus,  ye  perceive  that  a  christian  is  both  dead  and  yet  alive : 
that  he  is  undefiled  in  the  midst  of  sins ;  that  although  he  is  sub- 
ject unto  Satan,  still  he  hath  dominion  over  him.     For  though 

732 


LUTHER'S  SERMONS.  183 

sin,  death,  and  hell  assail,  they  do  not  overcome  him,  inasmuch 
as  this  kingdom  triumphs  over  them  all.  It  is  therefore  called  a 
horn  of  salvation,  because  it  is  a  strong  and  powerful  kingdom  ; 
which,  though  frequently  assailed,  doth  alway  repel  the  assaults 
of  its  enemies. 

As  he  spake  by  the  mouth  of  his  holy  prophets,  which  have  been 
since  the  ivorld  began,  {verse  70.)  Zacharias  here  signifieth  that 
the  time  had  arrived  wherein  God  would  fulfil  the  promise  he 
had  made  by  the  mouth  of  his  holy  prophets ;  for  all  the  prophets 
from  the  time  of  David  did  prophesy,  that  the  seed  of  David 
should  have  a  kingdom  in  the  earth,  and  yet  a  spiritual  kingdom. 
Isaiah  and  Jeremiah  foretold  that  it  should  be  such  a  kingdom, 
that  the  government  thereof  should  consist  in  the  influence  of  the 
spirit,  and  of  the  word  ;  and  to  those  prophecies  doth  Zacharias 
here  refer.  The  other  prophets  do  likewise  speak  of  the  same 
kingdom,  but  not  so  manifestly. 

That  ive  should  be  saved  from  our  enemies,  and  from  the  hand 
of  all  that  hate  us.  {verse  71.)  The  evangelist  hath  hitherto 
spoken  of  this  kingdom  in  general  terms ;  but  now  he  cometh  to 
speak  of  it  more  particularly,  and  declareth  what  benefits  we 
shall  derive  therefrom.  First,  we  shall  be  saved  from  our  ene- 
mies, and  from  the  hand  of  all  that  hate  us.  Ye  may  here  per- 
ceive and  understand,  dearly  beloved  brethren,  that  this  verse 
doth  most  plainly  witness  and  declare,  that  we  who  are  of  this 
kingdom,  do  live  in  the  midst  of  enemies,  and  that  we  must 
expect  nothing  else  than  to  be  hated  of  them ;  but  it  also  afRrm- 
eth  that  this  kingdom  was  raised  up  in  order  that  we  might  be 
saved  from  them,  and  delivered  out  of  their  hands.  This  should 
give  us  comfort,  and  encourage  us  to  serve  under  the  Prince  of 
this  kingdom.  But  if  we  would  secure  his  favour,  we  must  not 
serve  the  world,  neither  seek  to  gain  its  favour,  or  strive  to  have 
no  enemies  therein ;  but  we  should  look  for  nothing  else  than 
what  is  here  set  forth  unto  us :  for  if  we  be  hated  of  the  world, 
it  is  an  evidence  that  we  belong  to  this  kingdom. 

Zacharias  declareth  in  this  verse,  that  this  kingdom  was 
established  in  order  that  we  might  be  saved  from  our  enemies. 
Now,  if  it  delivereth  from  our  enemies,  and,  as  it  were,  wresteth 
us  out  of  their  hands,  it  cannot  be  a  kingdom  of  peace ;  but  it 
must  needs  abide  the  hatred  and  malice  of  the  world.  And  we 
see  even  now,  that  the  enemies  thereof  bear  a  deadly  hatred  and 
aversion  to  the  light  which  we  trust  hath,  through  the  blessing 
of  God,  shone  forth  in  some  degree  in  these  days.  No  people 
are  so  persecuted,  as  the  christians.  Not  only  the  pope  and  the 
furious  bishops,  with  their  false  apostles,  but  also  the  princes  of 
the  earth,  the  self-righteous,  and  the  wise  of  the  world,  are  all  in 
array  against  them.     They  are  not  even  content  with  putting 

733 


184  LUTHER'S  SERMONS. 

them  to  death,  but  they  would  totally  extinguish  their  name,  that 
no  trace  nor  memorial  might  remain  of  them  among  men. 

But  we  are  given  to  understand  that  Christ  is  our  king,  and 
that  he  will  deliver  us  out  of  the  hands  of  our  enemies.  We 
shall  not  therefore  be  destroyed;  for  though  they  be  many  who 
do  persecute,  yet  this  kingdom  is  more  powerful  than  the  world, 
and  Christ  is  stronger  than  the  princes  thereof;  and  as  he  hath 
promised  us  deliverance,  he  will  not  fail  us  if  we  place  our  trust 
and  our  confidence  in  him. 

To  perform  the  mercy  promised  to  our  fathers,  and  to  remember 
his  holy  covenant :  the  oath  ivhich  he  sware  to  our  father  Abraham, 
verses  (72,  73.)  The  apostles  often  refer  to  the  old  Testament,  to 
show  that  the  events  which  were  taking  place  in  their  days  were 
foretold  by  the  prophets ;  and  thus  doth  Zacharias  in  this  place. 
In  Genesis  xxii.  18.  we  read  that  God  promised  Abraham,  that  in 
his  seed  all  the  nations  of  the  earth  should  be  blessed ;  which 
promise  he  confirmed  by  an  oath.  This  promise  referred  to 
Christ,  that  through  him  should  come  peace,  blessings,  and  salva- 
tion to  all  nations.  And  though  the  fulfilment  of  this  promise 
was  deferred  so  long  that  many  supposed  it  was  abolished,  yet 
we  see  that  it  was  in  process  of  time  most  fully  accomplished ; 
and  that  God  hath  bountifully  bestowed  upon  mankind  all  things 
whatsoever  that  he  promised  to  Abraham  and  his  posterity. 

God  is  merciful  and  favourable,  not  because  of  our  merits,  as 
though  he  owed  it  to  our  righteousness,  but  of  his  mere  grace  and 
mercy.  We  cannot  gloi-y  that  we  have  delivered  ourselves  from 
sin,  or  that  we  have  deserved  his  goodness,  and  the  preaching  of 
the  gospel ;  no,  it  is  not  so ;  here  is  no  place  for  boasting.  But 
the  text  sailh,  that  God  promised  our  fathers  that  he  would  give 
us  those  things.  Upon  this  promise  the  prophets  stay  themselves 
with  boldness,  and  by  it  we  attain  unto  true  goodness;  therefore, 
he  that  glorieth,  let  him  glory  in  the  Lord:  for  we  live  in  his 
kingdom,  and  enjoy  his  goodness  and  grace. 

There  is  none  at  this  day  to  whom  the  gospel  hath  appeared, 
that  can  boast  of  having  attained  it  by  their  own  works ;  for 
those  which  are  counted  the  best  works,  and  most  excellent  stu- 
dies, are  disallowed  and  overthrown.  This  therefore  is  certain, 
that  all  we  have,  cometh  by  the  mere  grace  and  goodness  of 
God.  This  is  that  which  Zacharias  saith  wa^  foretold  by  the 
prophets,  and  promised  and  confirmed  by  an  oath  to  the  fathers, 
that  he  would  perform  unto  us  the  covenant  made  to  Abraham. 
By  myself  have  I  sworn,  saith  the  Lord,  that  in  blessing,  I  will 
bless  thee,  and  in  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed.  Gen.  xxii.  And  now  the  time  is  present,  the  hour  is 
come,  wherein  he  hath  sworn  salvation  should  come  unto  us ;  as 
it  is  declared,  Mark  xvi.  "  Go  ye  into  all  the  world,  and  preach 

734 


LUTHER'S  SERMONS.  185 

the  gospel  to  every  creature.  He  that  believeth,  and  is  baptized, 
shalt  be  saved ;  but  he  that  believeth  not  shall  be  damned." 

Abraham  died  long  before  the  fulfilment  of  the  promise;  but 
in  spirit  and  in  faith,  he  was  partaker  of  it.  The  promise  was 
made  unto  him,  although  he  looked  not  for  the  accomplishment 
thereof  in  this  life :  that  is,  his  life  was  not  prolonged  until  the 
preaching  of  the  gospel.  The  fulfilment  of  the  promise  was  after 
his  death ;  we  therefore  perceive  that  the  promise  was  not  made 
to  Abraham  because  of  his  merit.  God  chasteneth,  reproveth, 
rebuketh,  stirreth,  allureth,  and  doth  whatsoever  is  to  be  done ; 
but  the  worldlings  rob  him  of  his  honour,  and  attribute  it  to 
themselves :  that  is,  they  will  not  acknowledge  whatsoever  they 
receive  to  come  by  his  grace.  When  we  glory  of  good  things, 
and  do  not  acknowledge  God  to  be  the  author  and  giver  of  them, 
we  make  ourselves  as  God,  and  treat  him  as  our  servant;  he 
being  dishonoured,  and  the  honour  attributed  to  us. 

Zacharias  saith,  moreover.  That  he  ivould  grant  unto  us,  that 
we,  being  delivered  out  of  the  hand  of  our  enemies,  might  serve 
him  without  fear,  in  holiness  and  righteousness  before  hiyn,  all  the 
days  of  our  life,  (verses  74  and  75.)  He  hath  defined  the  nature 
and  properties  of  this  kingdom ;  that  is,  the  covenant  made  with 
Abraham,  that  in  his  seed  all  the  nations  of  the  earth  should  be 
blessed,  &c.  These  words  of  blessing,  saith  he,  I  will  interpret 
to  you :  '*  That  we,  being  delivered  out  of  the  hand  of  our  ene- 
mies, might  serve  him  without  fear,  in  holiness  and  righteousness 
before, him,  all  the  days  of  our  life." 

This,  to  the  world  and  the  flesh,  savoureth  not  well :  for  the 
world  murmureth,  and  saith,  "  We  thought  that  he  would  have 
given  us  some  precious  thing ;  as  a  purse  of  gold,  a  rich  wife, 
fair  and  beautiful  children,  goodly  houses,  and  whatsoever  things 
we  are  delighted  in ;  but  now  we  perceive  it  to  be  otherwise ; 
we  hear  that  we  must  serve  him  without  fear,  in  holiness  and 
righteousness,  and  thus  endeavour  to  please  him  We  must  have 
spiritual  eyes  and  ears,  that  we  may  rightly  consider  and  under- 
stand the  word.  It  is  said,  he  will  deliver  us  from  all  our  ene- 
mies :  by  this  we  understand,  that  this  kingdom  is  placed  in 
the  midst  of  enemies;  and  when  we  are  delivered  from  them, 
we  should  always  obey  him  that  delivered  us,  without  fear.  For 
God  hath  bestowed  this  blessing  upon  us,  that  we  might  hereafter 
serve  him  alone. 

The  words,  without  fear,  inferreth  that  we  shall  quietly  enjoy 
the  good  things  of  this  present  world,  and  of  the  world  to  come. 
For  a  christian  is  sure  of  the  forgiveness  of  his  sins,  although  he 
may  yet  be  troubled  with  them.  He  is  sensible  that  death  hath 
no  power  over  him;  that  Satan  will  not  overcome  him,  and  that 
the  world  cannot  prevail  against  him.  Such  a  heart  is  freed 
from  fear.  It  must  not  be  understood  that  we  do  not  feel  sin  at 
24  Q  2        735 


186  LUTHER'S  SERMONS. 

all,  but  that  we  are  greatly  grieved  and  troubled  with  it.  When 
we  are  terrified  by  death,  when  we  are  reproached  and  slandered 
by  the  world,  we  may  be  grieved,  but  they  do  not  prevail,  nor 
overcome  us ;  for  the  heart,  notwithstanding,  remaineth  safe  and 
quiet  in  God. 

What  care  I,  if  the  world  hate  me,  if  I  displease  not  him  that 
dvvelletli  in  heaven  ?  If  this  hatred  continue  daily,  if  sin  rage, 
if  the  world  talk  and  prate  about  me,  I  will  pass  over  these  things 
as  though  I  heard  them  not.  This  is,  indeed,  to  forsake  the 
world ;  to  die  unto  it,  and  to  live  without  fear.  We  must  be 
occupied  about  no  other  thing,  but  that  which  is  according  to  the 
will  of  God ;  we  must  speak  nothing  but  what  will  please  him, 
and  which  we  know  to  be  agreeable  to  his  word.  We  must  do 
those  works  which  we  know  to  be  acceptable  before  him;  what- 
soever we  do  in  our  whole  life,  whether  outwardly  or  inwardly, 
we  must  have  his  glory  in  view,  and  endeavour  to  fulfil  his  will. 
Then  we  shall  be  separated  from  the  world,  notwithstanding  we 
may  still  live  in  it.  If  the  Lord  be  on  our  side,  we  shall  be  in 
safety,  in  holiness  and  righteousness  before  him,  all  the  days  of 
our  life. 

We  find  that  even  Peter,  Paxil,  and  John,  lived  not  without  sin. 
When  we  desire  to  be  Holy  before  God,  we  must  not  trust  to  our 
own  life  and  works,  but  to  his  mere  mercy  and  grace.  We  must 
be  so  affected  that  we  can  say,  Lord,  if  thou  shouldst  call  me  to 
an  account,  I  should  be  unable  by  my  own  works  to  stand  in  thy 
sight :  nevertheless,  I  glory  that  I  am  thy  servant,  for  thou  dost 
give  me  continually ;  and  that  thou  hast  promised  to  Abraham, 
that  thou  wilt  for  Christ's  sake  vouchsafe  to  show  thy  mercy  unto 
me.  If  I  of  myself  be  not  godly  and  righteous,  Christ  is  godly 
and  righteous;  if  I  be  profane,  he  is  holy;  if  I  be  not  without 
fear,  he  is  void  of  all  fear :  thus  I  may,  as  it  were,  transfer  my- 
self to  Christ.  He  will  therefore  have  us  to  glory  that  we  are 
godly  and  holy,  but  not  by  our  own  works. 

When  we  teach  in  our  sermons  that  salvation  consisteth  not  in 
our  works  or  life,  but  in  the  gift  of  God,  men  are  slow  to  do 
good ;  they  will  not  live  an  honest  life,  but  will  be  disobedient, 
and  falsely  affirm  that  good  works  are  prohibited.  Nevertheless, 
God  requireth  us  to  lead  an  honest  life  outwardly;  and  he  that 
doth  not,  shall  at  length  receive  due  punishment.  If  we  preach 
of  an  honest  and  godly  life,  the  world  will  furiously  attempt  to 
build  ladders  to  get  to  heaven ;  which  God  will  by  no  means 
approve :  again,  a  dishonest  and  ignominious  life  doth  not  become 
christians.     What,  therefore,  must  we  do? 

Those  who  have  respect  to  an  honest  and  fair  life  only,  it  were 
better  for  them  to  be  swallowed  up  in  wickedness :  yet  notwith- 
standing, God  will  not  have  us  to  lead  a  filthy  and  dishonest  life. 

736 


LUTHER'S  SERMONS,  187 

If  we  lead  an  honest  and  upright  life,  we  are  apt  to  arrogate  to 
ourselves  that  which  belongs  to  God.  We  must  therefore  lead  a 
quiet  and  peaceable  Hfe  before  the  world,  which  may  also  be 
acceptable  to  God :  but  we  must  not  esteem  it  so  highly  as  to 
think  that  we  thereby  merit  any  thing  from  God.  Thus,  a  chris- 
tian continueth  the  holy  servant  of  God  without  feai',  not  by  his 
good  works  and  holy  life,  but  by  the  grace  of  Christ.  But  he  " 
that  affirmeth  that  he  is  holy  by  his  works,  is  blasphemous 
against  God,  robbeth  him  of  his  honour,  and  denietfi  Christ. 
Wherefore  it  would  be  better  for  him,  (as  hath  been  observed,) 
to  be  swallowed  up  in  wickedness,  than  to  declare  himself  to  be 
a  christian,  yea,  godly  and  holy ;  for  in  this  he  dishonoureth 
'  Christ  in  such  a  manner,  that  it  is  as  much  as  if  he  declared  that 
there  was  no  Christ.  If  we  do  not  acknowledge  that  God  saveth 
us  by  his  divine  mercy,  is  it  not  as  much  as  to  say  he  is  neither 
holy  nor  blessed?  Therefore,  if  I  be  a  christian,  I  must  confess 
that  I  am  one  because  Christ  himself  is  holy.  And  although  my 
conscience  doth  reprove  me  of  sin,  I  must  still  persevere  in  this, 
that  his  holiness  is  greater  than  my  sins;  thus,  I  must  live 
honestly  outwardly,  and  inwardly  rest  and  trust  in  Christ  alone. 

Zacharias  turneth  his  speech  to  the  child,  and  saith,  And  thou, 
child,  shalt  be  called  the  Prophet  of  the  Highest,  for  thou  shalt  go 
before  the  face  of  the  Lord  to  prepare  his  ways,  [verse  76.)  This 
shall  be  thy  office :  thou  shalt  be  the  first,  and  shalt  first  begin  : 
that  is,  thou  shalt  be  the  prophet  of  the  Highest.  But  what 
manner  of  prophecy  shall  this  be?  Thou  shalt  be  the  forerunner 
of  the  Lord,  and  shalt  prepare  his  way.  When  any  prince 
Cometh,  some  one  goeth  before  him  to  prepare  the  way.  John 
doing  the  like,  goeth  before  Christ,  saying,  "  I  am  the  voice  of 
one  crying  in  the  wilderness,  make  straight  the  way  of  the 
Lord." 

Such  things  hath  no  prophet  at  any  time  spoken;  but  they 
have  prophesied  of  these  things,  that  a  prophet  should  come,  who 
would  establish  a  kingdom  that  should  remain  forever.  This 
prophet  doth  live,  even  at  the  time  when  our  Lord  maketh  his 
appearance.  The  gospel  was  preached,  and  baptism  administer- 
ed, by  the  coming  and  ministry  of  John;  Christ  also  began, 
nearly  at  the  same  time.  Thus  we  see  that  the  office  of  John 
was,  to  prepare  a  way  for  the  Lord.  Which  preparation  is,  to 
bring  people  to  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ :  for  he  is  the  grace,  gift,  king,  and  horn  of  our  salvation. 

No  man  can  come  unto  Christ,  except  in  the  spirit  of  humility. 
John  therefore  teacheth  men  that  they  are  sinners ;  he  that 
acknowledgeth  himself  to  be  a  sinner,  and  feeleth  that  he  hath 
nothing  whereof  to  boast,  understandeth  the  voice  of  John;  when 
he  saith,  prepare  ye  the  way  of  the  Lord,  for  he  is  at  hand  that 
followeth  me,  who  is  greater  than  I ;  him  ye  shall  hear  and  obey. 

737 


188  LUTHER'S  SERMONS. 

Thus  John  pointeth  out  the  way  of  salvation,  through  the  Lamb 
of  God  tliat  taketh  away  the  sins  of  the  world. 

To  give  knowledge  of  salvation  unto  his  people,  by  the  remission 
of  their  si7is.  {verse  77.)  That  is,  thou  shalt  begin  the  office, 
and  minister  the  word,  whereby  is  taught  and  learned  how  we 
are  saved.  Which  salvation  or  blessedness  consisieth  in  this, 
how  we  may  obtain  remission  of  sins,  and  become  partakers  of 
the  grace  of  God :  not  how  we  may  become  famous  through 
abundance  of  riches,  glory,  and  power  on  earth,  as  the  Jews 
have  hitherto  understood  it ;  for  where  remission  of  sin  is,  there 
is  merit,  reward,  or  satisfaction ;  otherwise  it  could  not  be  called 
remission  of  sin.  We  are  therefore  to  understand  how  God  for- 
giveth  us  our  sins  without  works  or  merit,  and  saveth  us  by  mere 
grace  and  mercy,  by  the  following  verse :  Through  the  tender 
mercy  of  our  God ;  whereby  the  day-spring  from  on  high  hath 
visited  us.  {verse  78.) 

Here  it  appeareth,  that  those  who  teach  and  observe  laws, 
works,  and  merit,  strive  against  the  mercy  of  God,  and  know- 
ledge of  salvation.  For  he  doth  not  say  that  forgiveness  of  sin 
hath  come  by  the  prayers  and  works  of  the  fathers,  or  of  any 
of  the  saints,  but  through  the  tender  mercy  of  God.  This  for- 
giveness of  sin  which  cometh  to  us  by  mercy,  is  without  our 
merit :  for  Christ  the  Lord,  who  is  our  Mediator,  hath  obtained 
it  for  us.  God  required  that  satisfaction  should  be  made  for  our 
sins,  and  that  his  honour  might  be  pi'eserved ;  here  we  were  able 
to  do  nothing;  Christ  alone  was  able  to  make  the  atonement. 
Therefore  it  is  said,  Through  the  tender  mercy  of  our  God,  the 
day-spring  from  on  high  hath  visited  us.  It  is  evident  that  it  was 
not  by  our  merit,  but  through  mere  mercy,  that  Christ  came  and 
offered  himself  as  a  sacrifice  for  our  sins,  that  we  might  obtain 
eternal  salvation.  He  is  called  the  day-spring  from  on  high, 
which  signifieth  his  divinity ;  for  he  proceedeth  from  the  Father, 
as  the  beams  do  from  the  sun. 

To  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of 
death,  to  guide  our  feet  into  the  icay  of  peace,  {verse  79.)  These 
words  of  Luke,  agreeth  with  those  of  Isaiah;  where  he  saith, 
the  people  that  walked  in  darkness,  have  seen  a  great  light,  &c. 
Here  he  refcrreth  to  Christ,  who  was  to  be  the  light  of  the 
world  ;  who,  by  the  gospel,  was  to  enlighten  the  hearts  of  those 
that  were  held  captive  by  Satan,  and  bring  them  to  God ;  yea, 
and  guide  our  feet  into  the  icay  of  peace.  Thus  ye  have  heard 
how  Zacharias  hath  set  forth  the  gospel  and  kingdom  of  Christ, 
with  all  the  fruits  and  conditions  thereof  It  is  a  kingdom  of 
grace,  and  of  forgiveness  of  sins ;  also  of  peace,  joy,  quietness, 
salvation,  and  goodness.  God  grant  that  we  may  become 
thoroughly  acquainted  with  this  kingdom,  and  be  made  the  happy 
partakers  thereof.    Amen. 

738 


LUTHER'S  SERMONS.  189 


SERMON  XIV. 

Philippians,  Chap.  IV.  verses  4,  5,  6,  and  7. 

4.  Rejoice  in  the  Lord  alway  :  and  again  I  say,  Rejoice. 

5.  Let  your  moderation  be  known  unto  all  men.     The  Lord  is  at  hand. 

6.  Be  careful  for  nothing:  but  in  every  thing  by  prayer  and  supplication, 
with  thanksgiving,  let  your  requests  be  made  known  unto  God. 

7.  And  the  peace  of  God,  which  passeth  all  understanding,  shall  keep 
your  hearts  and  minds  through  Christ  Jesus. 

This  text  is  but  short,  nevertheless  it  abounds  with  true  chris- 
tian doctrine.  In  the  first  place,  we  are  instructed  how  we 
ought  to  behave  ourselves  toward  God :  and  in  the  second  place, 
how  we  ought  to  conduct  ourselves  toward  our  neighbours. 
Rejoice  in  the  Lord  always.  This  joy  is  the  fruit  of  faith ;  as 
witnessed  by  St.  Paul,  when  he  saith,  Gal.  v.  "The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentleness,  goodness, 
faith,  meekness,  temperance,"  &c.  It  cannot  be  that  a  person 
rejoiceth  in  the  Lord,  who  hath  not  yet  believed  in  him  !  There- 
fore, where  there  is  no  faith,  there  can  be  nothing  but  fear,  trem- 
bling, horror,  and  sadness,  as  often  as  they  think  on  God,  or  hear 
his  name  mentioned.  Yea,  hatred  and  enmity  toward  God 
remaineth  in  such  hearts;  being  void  of  faith,  they  find  them- 
selves defiled  with  sin,  and  therefore  remain  in  unbelief. 

The  wicked  are  troubled,  cast  down,  fearful,  and  greatly  terri- 
fied, thinking  that  the  vengeance  of  God  every  moment  hangeth 
over  them.  Solomon  saith,  "  The  wicked  flee  when  no  man  pur- 
sueth."  Again,  it  is  said  in  Deut.  xxviii.  "  The  Lord  shall  give 
thee  a  trembUng  heart,  and  thy  life  shall  hang  in  doubt  before 
thee."  Such  a  heart  can  have  no  joy  in  the  Lord ;  it  always 
feeleth  that  the  revenging  hand  of  God  is  heavy  upon  it.  This 
joy  belongeth  to  the  righteous ;  to  those  that  are  upright  in  heart. 
It  is  said,  Psalm  xxxii.  "  Be  glad  in  the  Lord,  and  rejoice,  ye 
righteous ;  and  shout  for  joy,  all  ye  that  are  upright  in  heart."  It 
is  manifest  that  this  scripture  was  not  written  for  sinners,  but  for 
the  righteous.  Sinners  must  first  be  shown  how  they  may  be 
delivered  from  sin,  and  obtain  God's  favour ;  which,  when  they 
have  learned  and  obtained,  it  followeth  that  they  of  their  own 
accord  rejoice  in  the  Lord,  being  delivered  from  remorse  of  con- 
science. 

If  any  demand  how  one  may  be  delivered  from  remorse  of 
conscience,  and  have  God  become  merciful  unto  him,  we  will 
answer,  He  who  seeketh  after  these  things,  must  not  begin  with 
his  own  works,  (as  do  the  papists,)  tormenting  his  conscience  and 
increasing  the  wrath  of  God,  but  let  him  despair  of  himself  and 

739 


190  LUTHER'S  SERMONS. 

all  his  works,  and  embrace  the  promises  of  God  in  Christ,  having 
faith  that  he  shall  receive  whatsoever  is  promised  in  the  gospel. 
The  promises  of  the  gospel  are,  that  Christ  should  make  an  atone- 
ment for  our  sins,  and  become  our  high  priest,  mediator,  and 
advocate  before  God ;  that  we  may  not  doubt  but  that  our  sins 
are  forsriven  through  his  merits,  and  that  we  are  reconciled  to 
God. 

When  such  a  fate  possesseth  the  heart,  and  the  gospel  is  thus 
received,  God  appeareth  pleasant,  and  altogether  lovely.  The 
heart  enjoys  his  grace  and  favour,  and  hath  a  strong  confidence 
in  him :  it  is  quiet,  and  free  from  the  fear  of  his  vengeance :  it  is 
cheerful,  and  exulteth  in  the  goodness  of  God,  manifested  through 
Christ  the  Saviour.  From  such  love  proceedeth  faith,  joy,  peace, 
gladness,  giving  of  thanks,  praise,  and  a  marvellous  delight  in 
God  our  heavenly  Father,  who  dealeth  so  kindly  with  us,  and 
poureth  forth  his  grace  in  such  abundance  upon  those  who  do  not 
deserve  it. 

This  is  the  joy  of  which  St.  Paul  speaketh,  when  he  saith, 
Rejoice  in  the  Lord  always.  He  doth  not  tell  us  to  rejoice  in  gold 
or  silver,  gluttony  or  drunkenness,  in  health,  knowledge,  wisdom, 
}X>wer,  glory,  friendship,  favour,  nor  in  good  works,  or  whatsoever 
is  without  God ;  for  these  afford  but  deceitful  and  vain  joy,  which 
cannot  satisfy  the  heart.  The  joy  which  believers  have,  is  putting 
their  trust  in  God,  committing  themselves  to  his  care,  and  relying 
upon  him  as  their  kind  and  tender  Father. 

Whatsoever  joy  is  not  after  this  sort,  the  Lord  contemneth  and 
rejecteth.  Jeremiah  saith,  chap.  ix.  "  Let  not  the  wise  man  glory 
in  his  wisdom,  neither  let  the  mighty  man  glory  in  his  might,  let 
not  the  rich  man  glory  in  his  riches ;  but  let  him  that  glorieth, 
glory  in  this,  that  he  understandeth  and  knoweth  me."  And  Paul 
saith,  2  Cor.  x.  "  He  that  glorieth,  let  him  glory  in  the  Lord." 
We  must  rejoice  always.  Some  will  rejoice  when  all  things  go 
according  to  their  wishes;  but  when  adversity  cometh,  they 
change  joy  for  sadness  and  sorrow.  But  it  is  said  in  the  xxxiv. 
Psalm,  "  1  will  bless  the  Lord  at  all  times :  his  praise  shall  con- 
tinually be  in  my  mouth."  Who  shall  hurt  him  unto  whom  God 
is  merciful  1  surely,  sin  shall  not  harm  him,  neither  shall  death  or 
hell ;  wherefore,  it  is  said,  Psalm  xxiii.  "  Yea,  though  I  walk 
thi'ough  the  valley  of  the  shadow  of  death,  I  will  fear  no  evil." 

And  again  Paul  saith,  Romans  viii.  "  Who  shall  separate  us 
from  the  love  of  Christ?  shall  tribulation,  or  distress,  or  persecu- 
tion, or  famine,  or  nakedness,  or  peril,  or  sword  Ham  persuaded, 
that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God  which  is  in  Christ  Jesus  our  Lord."  Again,  I 
say,  rejoice.     This  repetition  of  the  apostle  confirmeth  his  ex- 

740 


LUTHER'S  SERMONS.  191 

hortation :  and  truly  not  without  cause ;  for  we  live  in  the  midst 
of  sin  and  tribulation,  which  move  us  to  sadness  and  heaviness. 
Wherefore,  the  apostle,  endeavouring  to  comfort  us,  exhorteth  us 
to  rejoice  in  the  Lord  always,  though  we  sometimes  fall  into  sin. 
Joy  in  the  Lord  ought  always  to  have  the  first  place  in  our  hearts, 
and  overcome  the  sorrow  and  sadness  occasioned  by  reason  of 
our  sins.  We  must  always  think  of  what  is  written  in  1  John  ii. 
"  If  any  man  sin,  we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous :  and  he  is  the  propitiation  for  our  sins." 

The  apostle  hath  already  informed  us  how  men  ought  to  behave 
themselves  toward  God;  namely,  that  they  serve  him  with  a 
cheerful  heart,  and  rejoice  in  him  continually.  He  now  declareth 
in  few  words,  how  the  believers  ought  to  behave  themselves 
toward  men ;  saying,  Let  your  moderation  be  known  unto  all  men. 
That  is,  be  joyful  toward  God,  always  rejoicing  in  him ;  but 
toward  men,  be  of  a  patient  mind,  and  so  conduct  yourselves 
that  ye  be  ready  to  suffer  all  things,  and  yield  in  every  thing  as 
much  as  possible  without  transgressing  the  commands  of  God. 

We  must  endeavour  to  please  all  men  in  that  which  is  good ; 
we  must  interpret  aright  the  sayings  of  others,  and  accept  the 
part  which  is  good ;  that  men  may  see  that  we  are  of  those  who 
would  not  disagree  with  any  man  for  any  cause  whatever;  who 
are  rich  with  the  rich,  and  poor  with  the  poor;  rejoicing  with 
those  that  rejoice,  and  weeping  with  those  that  weep :  in  short, 
that  we  are  all  things  to  all  men,  that  they  may  acknowledge  that 
we  are  grievous  to  none ;  but  agreeable,  of  a  patient  mind,  and 
obedient  in  all  things.  We  must  endeavour  to  order  and  apply 
ourselves  unto  all,  according  to  their  capacity  and  ability :  we 
must  be  ready  to  permit,  to  take  in  good  part,  to  obey,  to  give 
place,  to  do,  to  omit,  to  suffer  all  things,  for  the  benefit  of  our 
neighbour ;  even  though  we  suffer  hindrance,  loss  of  substance, 
name,  and  body,  thereby. 

In  order  to  make  these  things  more  plain,  we  will  introduce  an 
example.  Paul,  speaking  of  himself,  saith,  1  Cor.  ix.  "  Unto  the 
Jews  I  became  as  a  Jew,  that  I  might  gain  the  Jews ;  to  them 
that  are  under  the  law,  as  under  the  law,  that  I  might  gain  them 
that  are  under  the  law;  to  them  that  are  without  law,  as  without 
law,  (being  not  without  law  to  God,  but  under  the  law  to  Christ,) 
that  I  might  gain  them  that  are  without  law.  To  the  weak, 
became  I  as  weak,  that  I  might  gain  the  weak:  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means  save  some,"  We 
here  see  the  patient  and  pliant  mind,  rightly  observing  those 
things  which  are  here  commanded.  The  apostle  did  sometimes 
eat  and  drink,  and  do  all  things  as  a  Jew ;  sometimes  he  did  eat 
and  drink  with  the  Gentiles,  and  did  all  things  as  free  from  the 
law ;  for  only  faith  in  God,  and  love  toward  our  neighbour,  are 
necessarily  required;   all  other  things  are  free;   and  we  may 

741 


192  LUTHER'S  SERMONS. 

freely  observe  them  for  one  man's  sake,  and  omit  them  for  the 
sake  of  another. 

It  is  contrary  to  this  moderation  or  meekness,  when  one,  hav- 
ing  an  impatient  mind,  trusteth  to  his  own  knowledge,  and  con- 
tendeth  that  one  thing  among  the  rest  is  absolutely  necessary  or 
unnecessary,  applying  himself  to  none,  but  endeavouring  to  have 
all  others  apply  themselves  unto  him:  in  this  he  perverteth  the 
softness  and  meekness  here  taught ;  yea,  and  the  liberty  of  faith 
also.  We  read  in  Matthew  and  Mark,  that  Christ  suffered  his 
disciples  to  break  the  sabbath  ;  and  he  himself  did  also  break  it, 
when  the  case  so  required :  when  it  was  otherwise,  he  kept  it,  for 
which  he  gave  this  reason ;  The  Son  of  man  is  lord  also  of  the 
sabbath.  Which  is  as  much  as  to  say,  the  sabbath  is  free,  that 
thou  mayst  break  it  for  one  man's  sake  and  convenience,  and  for 
the  sake  and  convenience  of  another,  thou  mayst  keep  it. 

Paul  caused  Timothy  to  be  circumcised,  because  of  the  Jews; 
for  they  thought  it  of  importance  toward  their  salvation :  again, 
he  would  not  have  Titus  circumcised,  because  certain  Jews 
urged  it  unjustly;  so  that  the  circumcision  of  Titus  would  have 
been  a  confirmation  of  error  unto  them,  rather  than  profit.  Paul, 
therefore,  would  keep  circumcision  free;  that  he  might  some- 
times use  it,  and  at  other  times  omit  it,  as  he  should  perceive  it 
to  be  commodious  and  profitable  to  others. 

Every  one  ought  to  behave  himself  toward  all  men  according 
to  this  doctrine,  and  the  examples  befoi'e  mentioned ;  not  to  be 
selfish  and  stubborn,  but  to  regard  those  things  that  will  be 
acceptable  to  his  neighbour.  When  it  doth  not  hinder  thy  faith, 
and  will  profit  thy  neighbour  to  yield  somewhat  of  thy  own 
right,  if  thou  do  it  not,  thou  art  without  charity,  and  neglectest 
that  christian  patience  spoken  of  by  St.  Paul.  We  can  scarce 
find  a  better  example  of  this  subject,  than  the  case  of  two 
unfeigned  friends ;  for  as  they  behave  themselves  toward  each 
other,  so  ought  a  christian  to  behave  himself  toward  every  one. 
Either  of  them  endeavoureth  to  gratify  the  other,  either  giveth 
place  to  the  other,  suffereth,  doeth,  and  omitteth  whatsoever  he 
seeth  to  be  for  the  profit  and  convenience  of  the  other,  and  that 
freely,  without  constraint.  Each  of  them  diligently  applieth 
himself  to  the  will  of  the  other;  neither  of  them  compelleth  the 
other  to  follow  his  mind,  and  if  one  should  use  the  goods  of  the 
other  he  would  not  be  oflended,  but  take  it  in  good  part,  and 
instead  of  grudging,  would  rather  offer  him  more.  In  short, 
between  such  there  is  no  exaction  of  law,  no  grudging,  no  con- 
straint, no  necessity ;  but  liberty,  favour,  and  good  will. 

On  the  contrary,  such  as  are  impatient  and  obstinate,  who  take 
nothing  in  good  part  of  any  man,  but  endeavour  to  make  all 
things  subject  to  their  own  will,  and  order  all  things  according  to 
their  own  judgment,  such,  I  sav,  trouble  the  world,  and  are  the 

742 


LUTHER'S  SERMONS.  193 

cause  of  all  the  discord,  contention,  wars,  and  evil  that  existeth. 
They  say  that  they  do  those  things  for  the  love  of  justice;  and 
for  that,  they  endeavour  to  defend  what  is  right.  Thus  we  see 
verified  the  saying  of  a  Heathen,  that  "  extrenie  rigour  is  extreme 
injury."  And  Solomon  saith,  Eccl.  vii.  "  Be  not  righteous  over- 
much ;  neither  make  thyself  over-wise."  For,  as  extreme  rigour 
is  extreme  injury,  so  too  much  wisdom  is  extreme  folly :  that  is, 
when  wise  men  boast,  they  boast  beyond  measure. 

It  is  proper  that  we  observe  a  measure  of  our  judgment,  wis- 
dom, and  prudence ;  but  in  all  things  we  must  apply  ourselves  to 
the  promotion  of  the  happiness  of  others.  Let  your  moderation, 
or  patient  mind,  he  knoion  unto  all  men.  He  doth  not  command 
thee  to  bo  made  known  unto  all  men,  or  to  tell  of  thy  moderation 
before  all  men ;  he  doth  not  say,  tell  it  forth,  but,  let  it  be  knoion ; 
that  is,  endeavour  to  practise  it  toward  men.  So  that  if  any  are 
disposed  to  speak  evil  of  you,  his  mouth  may  be  stopped  by  the 
testimony  of  all  others,  who  have  witnessed  your  moderation 
and  meekness.  Christ  saith.  Matt.  v.  "  Let  your  light  so  shine 
before  men,  that  they  may  see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven."  Again  it  is  said,  1  Peter  ii.  12. 
"Having  your  conversation  honest  among  the  Gentiles;  that, 
■whereas  they  speak  against  you  as  evil-doers,  they  may  by  your 
good  works,  which  they  shall  behold,  glorify  God  in  the  day  of 
visitation." 

By  the  words,  all  men,  it  is  not  meant  all  the  men  in  the  world, 
but  rather  all  sorts  of  men :  that  is,  we  must  let  our  moderation 
be  known  toward  enemies  as  well  as  friends ;  as  well  toward 
servants  as  masters,  small  as  great,  poor  as  rich,  strangers  as 
those  at  home ;  toward  them  that  we  know  not,  as  toward  those 
with  whom  we  are  familiar.  Some  behave  themselves  m  a  very 
gentle  and  patient  manner  toward  strangers,  but  are  obstinate 
and  froward  toward  those  with  whom  they  associate.  There 
are  many  who  take  all  things  in  good  part  from  the  great  and 
rich,  and  interpret  every  thing  in  the  most  favourable  manner ; 
but  toward  the  poor  and  abject  they  show  no  gentleness  or 
meekness,  neither  take  any  thing  of  them  in  good  part. 

We  are  all  ready  to  do  for  our  children,  parents,  friends  and 
kinsmen,  and  favourably  interpret,  and  willingly  bear  whatsoever 
they  do.  How  often  do  we  even  praise  the  manifest  vices  of 
our  friends,  or  at  least  wink  at  them !  but  toward  our  enemies  or 
adversaries  we  show  none  of  these  favours;  in  them  we  can  find 
nothing  that  is  good,  nothing  that  is  to  be  borne,  nothing  that  can 
be  spoken  well  of,  but  we  dispraise  every  thing  they  do.  To 
such,  Paul  here  speaketh,  saying,  let  your  moderation  (or  patient 
mind)  be  known  to  all  men.  He  would  have  our  moderation  and 
christian  meekness  to  be  perfect  and  entire  toward  all,  whether 
they  be  enemies  or  friends ;  he  would  have  us  suffer  and  take  in 
25  R  743 


194  LUTHER'S  SERMONS. 

good  part  all  things  of  all  men,  without  respect  to  persons  or 
deserts. 

Such  undoubtedly  will  our  moderation  be,  if  it  be  not  counter- 
feit ;  even  as  gold  remaineth  gold,  whether  possessed  by  the 
godly  or  ungodly.  The  silver  that  Judas  received,  when  he 
betrayed  the  Lord,  was  not  turned  into  ashes,  but  remained  the 
same:  so  a  patient  mind  that  is  sincere,  continueth  like  itself, 
whether  exercised  toward  rich  or  poor,  friends  or  foes.  Our 
nature  being  corrupt  and  deceitful,  we  are  apt  to  be  patient  and 
pliant  toward  rich  men,  great  personages,  strangers,  and  friends, 
and  not  toward  others ;  wherefore  it  is  false,  vain,  vile,  hypo- 
critical, and  nothing  but  deceit  and  mockery  before  God. 

In  these  few  words,  is  comprehended  the  life  which  a  christian 
ought  to  lead  toward  his  neighbour.  For  he  that  is  of  a  patient 
and  meek  mind,  studieth  to  deserve  well  of  all  men ;  as  well  of 
the  body  as  soul,  as  well  in  deed  as  in  word.  When  a  mind  is 
so  patient,  as  to  bear  the  offences  and  malice  of  others,  there  is 
love,  joy,  peace,  long-suffering,  gentleness,  goodness,  and  what- 
soever is  the  fruit  of  the  spirit :  Gal.  v.  But  here  the  flesh  mur- 
mureth :  it  is  said,  if  we  should  endeavour  to  take  all  things  in 
good  part  from  all  men,  the  unjust  would  abuse  our  meekness, 
and  take  from  us  all  things ;  yea,  they  would  not  suffer  us  to 
live :  but  the  apostle  abundantly  satisfieth  this  distrust  and  foolish 
cogitation;  even  from  this  place  to  the  end  of  the  text:  The 
Lard  is  at  hand.  He  will  not  therefore  forsake  thee,  but  will 
nourish  and  protect  thee. 

It  is  said,  Psalm  Iv.  "  Cast  thy  burden  upon  the  Lord,  and  he 
shall  sustain  thee."  And  1  Peter  v.  "  Cast  all  your  care  upon 
him :  for  he  careth  for  you."  And  again,  Christ  saith,  Matt.  vi. 
"  Behold  the  fowls  of  the  air :  for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns ;  yet  your  heavenly  Father  feedeth 
them.  Are  ye  not  much  better  than  they?"  All  which  agreeth 
with  the  present  consolation  of  the  apostle,  and  hath  the  same 
meaning  as  the  following :   The  Lord  is  at  hand. 

Be  careful  for  nothing;  hut  in  every  thing  hy  p'ayer  and  sup- 
plication until  thanksgiving  let  your  requests  he  made  known  unto 
God.  In  these  words  the  apostle  teacheth  us  to  cast  our  care 
upon  God,  and  turn  to  hitn  by  prayer  and  supplication.  He,  who 
will  not  put  his  trust  in  God,  when  he  meets  with  difficulty  and 
disappointments,  but  will  first  weigh  all  things  by  his  own  reason, 
and  order  them  according  to  his  own  judgment,  will  find  himself 
involved  in  many  perplexities,  and  will  lose  all  joy  and  quietness 
thereby.  Such  a  person  laboureth  in  vain,  and  plungeth  himself 
still  deeper  into  trouble  and  misery,  from  which  he  is  not  able  to 
extricate  himself.  This  we  may  learn  by  our  own,  and  by  the 
experience  of  others. 

The  admonition  of  Paul  concerning  prayer  is  given,  lest  we 

744 


LUTHER'S  SERMONS.  195 

should  be  sleepy  and  slothful,  and  not  pray  for  the  things  of  which 
we  stand  in  need.  He  that  indulgeth  himself  in  slothfulness,  shall 
be  easily  wrapped  in  the  cares  of  this  world.  Therefore,  in  every 
thing  by  praijer  and  supplication,  with  thanksgiving,  let  your 
requests  be  made  known  unto  God.  When  we  are  in  trouble,  we 
must  flee  unto  prayer,  and  make  known  our  wants  to  God,  and ' 
desire  him  to  bestow  upon  us  those  things  of  which  we  stand  in 
need. 

We  must  here  take  some  notice  of  the  formation  of  prayer, 
and  what  is  the  true  manner  of  praying.  The  apostle  mention- 
eth  four  things;  prayer,  supphcation,  giving  of  thanks,  and 
requests  or  petitions.  Prayer  is  the  words  or  speech  wherein 
something  is  desired ;  as  the  Lord's  Prayer,  the  Psalms,  &c. 
Supplication,  is  when  the  petition  is  urged  with  earnestness,  as 
when  one  prayeth  for  something  that  is  very  dear  and  excellent 
to  him  ;  as  when  we  pray  unto  God  by  his  mercy,  by  his  Son,  by 
his  promise,  by  his  name,  &c. ;  as  in  the  following  passages: 
Psalm  cxxxii :  "  Lord,  remember  David  and  all  his  afflictions." 
And  Paul  saith,  Romans  xii.  "  I  beseech  you  therefore,  brethren, 
by  the  mercies  of  God ;"  and  2  Cor.  x.  "  I  beseech  you  by  the 
meekness  and  gentleness  of  Christ,"  &c. 

A  petition  or  request  is,  when  we  name  that  which  is  desired, 
and  for  which  supplication  is  made ;  as  we  may  see  in  Matt.  vii. 
"  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you:  for  every  one  that  asketh, 
receiveth;  and  he  that  seeketh,  findeth;  and  to  him  that  knock- 
eth,  it  shall  be  opened."  Thanksgiving  is,  when  the  benefits  of 
God  are  rehearsed,  whereby  faith  is  strengthened,  and  stirred  up 
to  look  for  that  which  is  desired,  with  more  confidence.  Where- 
fore, prayer  urgeth  or  earnestly  entreateth  by  supplication,  JDut  is 
strengthened  and  made  sweet  and  acceptable  by  thanksgiving, 
and  therefore  obtaineth  whatsoever  it  asketh. 

We  read  that  this  manner  of  prayer  was  used  in  the  church, 
among  the  holy  fathers  of  the  Old  Testament ;  who  always  in 
their  prayers  were  wont  to  ask  with  supplication  and  thanksgiv- 
ing. The  same  also  we  see  in  the  Lord's  Prayer;  which  begin- 
nelh  with  thanksgiving  and  with  praise ;  in  the  beginning  thereof 
we  confess  God  to  be  our  Father,  unto  whom  we  have  access  by 
his  fatherly  love,  and  through  the  merits  of  his  Son. 

Paul  hath  well  expressed  the  mystery  of  the  golden  censer, 
mentioned  in  the  Old  Testament,  whereof  we  read  many  things 
in  the  books  of  Moses.  It  was  lawful  for  the  priests  only,  to 
burn  incense  ;  but  now,  all  we  who  believe  in  Christ,  are  priests ; 
wherefore  it  is  lawful  for  us,  and  for  us  only,  to  burn  the  incense 
of  prayers.  The  censor,  that  golden  vessel,  is  the  words  which 
we  utter  in  prayer:  surely  golden  and  precious  are  those,  of 


196  LUTHER'S  SERMONS. 

which  the  Lord's  Prayer  consisteth,  the  Psalms,  and  other  pray- 
ers used  in  the  holy  scripture. 

Vessels,  in  scripture,  frequently  signify  words.  Wine,  water, 
burning  coals,  and  the  like,  are  contained  in  vessels  ;  so  the  mean- 
ing of  what  we  express,  is  contained  in  words.  By  the  cup  of 
Babylon,  is  understood  the  doctrine  of  men;  and  by  the  cup 
from  which  the  blood  of  Christ  is  drunk,  the  gospel.  The  burn- 
ing coals  whereon  the  frankincense  was  laid,  signify  thanksgiv- 
ing, and  the  rehearsing  of  benefits  in  prayer;  which  we  are 
wont  to  do  in  making  supplication.  That  fiery  coals  signify 
benefits,  is  manifest  by  referring  to  Romans  xii.  where  the  apostle 
reciteth  the  words  of  Solomon ;  Proverbs  xxv.  "  If  thine  enemy 
hunger,  feed  him;  if  he  thirst,  give  him  drink:  for  in  so  doing 
thou  shall  heap  coals  of  fire  on  his  head."  Benefits  may  pro- 
perly be  called  coals  of  fire,  for  they  inflame  the  heart  with  love, 
which  was  before  cold  and  inactive. 

In  the  law  it  was  prohibited  to  lay  the  frankincense  upon  any 
other  coals  except  those  that  were  of  the  aUar  of  the  Lord : 
which  signifieth  that  we  must  not  rehearse  our  own  good  deeds 
in  prayer,  as  did  the  pharisee,  (Luke  xv.)  but  only  the  benefits 
of  God  bestowed  upon  us  in  Christ :  he  is  our  altar,  and  by  hirn 
we  must  offer :  and  for  the  benefits  received  by  him  we  must 
give  thanks,  and  make  mention  of  them  in  prayer  for  the  increas- 
ing of  our  faith.  This  Paul  teacheth,  where  he  saith.  Col.  iii. 
"  Do  all  things  in  the  name  of  the  Lord  Jesus,  giving  thanks  to 
God  and  the  Father  by  him."  For  God  will  not  suffer  us  to 
glory  in  any  thing  else  in  his  sight,  which  he  declared  in  a  type 
or  figure.  Lev.  x.  where  we  read  that  Nadab  and  Abihu,  the  sons 
of  Aaron,  were  consumed  in  a  flame  from  the  altar  of  the  Lord, 
because  they  burned  incense,  taking  other  fire  than  that  of  the 
altar. 

The  works  of  Christ  are  acceptable  to  God ;  we  must  there- 
fore give  thanks  for  these  only,  and  rejoice  in  prayer.  Incense 
signifieth  the  petitions  made  in  prayer.  Paul  saith,  let  your 
petitions  he  made  known  unto  God ;  wherein  he  seemeth  to  have 
considered  and  interpreted  them  as  a  sweet  savour  ascending 
from  the  censer.  As  though  he  had  said,  when  ye  burn  incense 
sweet  and  acceptable  unto  the  Lord,  make  your  petitions  known 
unto  God  with  supplication  and  thanksgiving:  this  incense  and 
savour  being  sweet  and  acceptable  to  God,  ascendeth  to  heaven 
like  vapours  of  smoke,  and  entereth  even  unto  the  throne  of  God. 

As  burning  coals  give  a  strong  savour  and  make  it  ascend 
upward,  so  the  memory  of  the  benefits  of  God  which  we 
rehearse  in  thanksgiving,  maketh  prayer  steadfast  and  bold, 
which  ascendeth  into  heaven ;  but  without  which  it  fainteth,  is 
cold,  and  of  no  force.     Therefore,  before  we  can  pray  effectually 

746 


LUTHER'S  SERMONS.  197 

•with  faith,  our  hearts  must  be  inflamed  by  the  memory  of  the 
benefits  which  God  hath  bestowed  upon  us  in  Christ. 

Perhaps  some  may  demand  how  our  petitions  are  to  be  made 
known  to  God,  seeing  they  are  known  unto  him  before  we  pray? 
I  answer ;  the  apostle  adjoined  this,  that  he  might  instruct  us  of 
what  sort  true  prayer  ought  to  be :  namely ;  being  assured,  and 
having  confidence  and  trust  in  God.  Such  a  prayer  is  not  made 
at  adventure,  neither  passeth  it  away  into  the  wind,  as  the  prayer 
of  those  who  have  no  regard  whether  God  hear  or  not,  yea, 
rather  believe  that  he  doth  not  hear ;  which  is  not  to  pray  or  ask 
of  God,  but  to  tempt  and  mock  him. 

If  a  man  desire  money  of  me,  whom  I  certainly  know  to  be 
persuaded  in  his  own  mind  that  he  shall  not  receive  it,  I  should 
not  grant  his  request,  but  consider  myself  mocked.  How  much 
more  is  God  offended  at  our  much  crying  and  babbling,  when 
we  do  not  consider  whether  he  heareth  us  or  not.  Let  us  there- 
fore learn  to  make  known  our  petitions  unto  God ;  that  is,  so  ask 
that  we  doubt  not  that  they  are  known  and  accepted  by  him.  If 
we  in  faith  believe  that  we  shall  receive  whatsoever  we  ask,  we 
shall  receive  it :  for  as  we  believe,  so  it  cometh  unto  us.  As  the 
smoke  carrieth  the  savour  upward  from  the  censer,  so  faith  car- 
rieth  the  petitions  of  the  believers  into  the  presence  of  God; 
whereby  we  assuredly  believe  that  our  petitions  will  ascend  to 
God,  and  that  we  shall  obtain  those  things  that  we  ask. 

It  is  said  in  the  Psalms,  "  God  hath  heard  my  petition ;  give 
ear.  Lord,  unto  my  prayer,"  &c.  Christ  saith.  Matt.  xxi.  "  What- 
soever ye  shall  ask  in  prayer,  believing,  ye  shall  receive."  And 
James  saith,  chap.  i.  "  Ask  in  faith,  nothing  wavering.  For  he 
that  wavereth,  is  like  a  wave  of  the  sea  driven  with  the  wind 
and  tossed.  For  let  not  that  man  think  that  he  shall  receive  any 
thing  of  the  Lord."  Who  cannot  perceive  that  the  babbling  and 
noise  which  is  made  through  the  world  in  monasteries,  is  mockery 
and  delusion?  The  prayers  of  these,  if  they  may  be  called 
prayers,  are  abundantly  shown  before  men;  but  God  doth  not 
regard  them,  neither  doth  he  hear  them ;  for  they  do  not  believe, 
neither  are  they  assured  that  their  prayers  are  heard  by  him ; 
therefore  as  they  believe,  so  do  they  receive.  It  was  time,  long 
ago,  that  those  mockeries  and  blasphemies  should  have  been 
abolished. 

If  we  pray  as  we  are  here  taught,  there  shall  be  nothing  which 
we  may  not  obtain.  We  pray  for  many  things  which  we  do  not 
receive,  but  this  is  not  marvellous,  for  it  is  evident  that  we  do 
not  ask  in  faith. 

And  the  feace  of  God,  ichich  passeth  all  understanding,  shall 

keep  your  hearts  and  minds  through  Christ  Jesus.     By  the  -peace 

of  God,  it  is  not  meant  that  whereby  God  is  peaceable  and  quiet 

in  himself,  but  that  which  he  giveth  unto  us,  and  poureth  into  our 

25*  747 


W8  LUTHER'S  SERMONS. 

hearts.  This  peace  is  given  to  us  while  in  the  world,  notwith- 
standing we  suffer  affliction.  It  passeth  all  understanding.  It 
must  not  be  understood  by  this,  that  we  cannot  perceive  it;  for 
if  we  have  peace  with  God,  it  must  be  felt  in  the  heart  and  con- 
science, otherwise  we  could  not  be  preserved  by  it ;  but  it  is  to 
be  understood,  that  when  tribulation  cometh  upon  those  who 
know  not  God,  and  are  unacquainted  with  prayer  and  supplica- 
tion, who  trust  in  their  own  wisdom,  being  void  of  faith,  they 
become  exceedingly  disquieted  and  troubled,  not  knowing  the 
peace  of  God. 

Those  who  rejoice  sincerely  in  God,  knowing  that  he  is  favour- 
able to  them,  and  that  they  are  at  peace  with  him,  are  patient  in 
tribulation,  and  endure  it  valiantly,  being  strengthened  inwardly 
'*by  faith.  When  the  believer  is  in  trouble,  he  committeth  all 
things  to  God,  without  seeking  to  know  when,  how,  where,  or  by 
whom  he  will  give  him  quietness.  Again ;  God  showeth  them  a 
great  favour,  insomuch  that  he  maketh  their  trials  of  great 
advantage  to  them,  which  no  one  would  suspect.  This  is  that 
peace  of  the  cross,  the  peace  of  God,  the  peace  of  conscience, 
yea,  true  christian  peace,  by  which  a  man  liveth  quietly  and 
peaceably  with  all  men. 

This  peace  cannot  be  comprehended  by  reason,  that  a  man 
under  the  cross  may  have  quietness  of  mind,  joy  of  heart,  and 
peace  even  in  the  very  invasion  of  his  enemies.  This  is  the  gift 
and  work  of  God,  which  is  unknown  to  all  except  those  that 
have  experienced  it.  Paul  saith,  Romans  xv.  13.  "  Now  the  God 
of  hope  fill  you  with  all  joy  and  peace  in  believing."  That  which 
he  here  calleth  peace  in  believing,  he  calleth  in  our  present  text 
the  peace  of  God. 

Paul  would  have  us  understand,  that  he  who  rejoiceth  in  the 
Lord  by  faith,  and  is  of  a  meek  and  patient  mind,  will  be  assault- 
ed by  the  devil;  who  will  raise  up  some  cross,  that  he  may 
thereby  drive  him  from  his  christian  duty.  The  apostle  therefore 
would  have  every  one  to  be  prepared  against  the  attacks  of 
Satan,  and  to  place  his  confidence  where  he  cannot  trouble  it : 
namely,  in  God.  We  must  wait  patiently  for  the  coming  of  our 
Lord,  who  will  make  an  end  of  adversity :  by  this  means,  our 
minds,  hearts,  and  consciences,  will  be  preserved  and  kept  in 
peace. 

Patience  cannot  endure,  where  the  heart  is  not  confirmed  in 
this  peace :  for  only  those  who  possess  it,  are  persuaded  that  God 
is  favourable  to  them,  and  that  he  taketh  care  of  them.  We 
must  not  here  understand  the  hearts  and  minds  to  be  the  will  of 
nature,  but,  as  Paul  informeth  us,  of  Christ  Jesus.  These  are 
the  hearts  and  minds  produced  by  faith  and  love ;  and  those  that 
possess  them,  behave  with  reverence  toward  God,  and  in  a 
loving  and  gentle  manner  toward  their  neighbours.     They  believe 

749 


LUTHER'S  SERMONS.  199 

in  God,  and  love  him  with  their  whole  hearts,  and  are  always 
ready  to  do  whatever  will  be  acceptable  to  him,  and  to  their 
neighbours. 

Such  hearts  and  minds  as  these  are  often  beset  by  the  devil, 
who  by  the  fear  of  death,  and  other  troubles,  endeavoureth  to 
terrify,  and  drive  from  this  godliness;  suggesting  false  hopes, 
which  are  the  devices  and  imaginations  of  men.  Thus  the  mind 
sometimes  becomes  seduced,  and  seeketh  comfort  in  itself  and 
other  creatures ;  having  been  drawn  aside  from  the  true  worship 
of  God,  and  wrapped  in  the  snare  of  the  devil.  We  perceive  in 
this  short  text,  great  instruction  in  the  christian  hfe:  how  we 
must  conduct  ourselves  toward  God,  and  toward  our  neighbours. 
We  must  believe  God  to  be  all  things  unto  us,  and  we  must  be 
all  things  unto  our  neighbours.  We  must  be  kind  and  merciful^ 
to  them,  even  as  God  hath  been  kind  and  merciful  to  us ;  thus, 
we  must  receive  from  God  and  give  to  them ;  and  continue  in 
faith  and  love,  which  is  the  whole  sum  of  Christianity. 

In  what  a  godly  manner  Paul  setteth  forth  the  duties  of  a 
christian  in  this  text !  First,  he  teacheth  him  that  he  ought  to  be 
glad  and  rejoice  in  the  Lord  always :  Secondly,  to  show  himself 
meek  and  gentle  toward  all  his  neighbours  :  if  it  be  said,  how  can 
I  do  that  without  loss  or  injury?  the  answer  is,  the  Lord  is  at 
hand:  if  there  be  objections  still,  if  it  be  said,  what  shall  I  do  if 
men  persecute  me,  and  take  away  what  I  possess?  he  addeth,  be 
careful  for  nothing ;  but  in  every  thing  hy  prayer  and  supplica- 
tion with  thanksgiving  let  your  requests  be  made  knoivn  unto  God. 
If  the  flesh  again  murmur,  saying,  what  shall  I  do  if  I  be  oppres- 
sed and  set  at  nought  ?  he  concludeth  by  saying,  the  peace  of 
God,  which  passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus. 

749 


9482TC 

LBC 

04-29-04  32180 


Princeton  Theological , Seminf ry, L'^^^""'" 


1    1012  01212  9237 


